• San Blas Kuna: “one who speaks the voice of God”
• Central Pame and Vai: “interpreter for God”
• Kaqchikel, Navajo (Dinė), Yaka: “one who speaks for God”
• Northern Grebo: “God’s town crier” (see more about this below)
• Sapo: “God’s sent-word person”
• Shipibo-Conibo, Ngäbere: “one who speaks God’s word”
• Copainalá Zoque: “one who speaks-opens” (a compound meaning “one who discloses or reveals”)
• Sierra Totonac: “one who causes them to know” (in the sense of “revealer”)
• Batak Toba: “foreteller” (this and all the above acc. to Nida 1961, p. 7)
• Western Bukidnon Manobo: “one who is inspired of God” (Source: Western Bukidnon Manobo Back Translation)
• Alekano: “the true man who descended from heaven” (source: Ellis Deibler in Notes on Translation June 1986, p. 36ff.)
• Aguaruna: “teller of God’s word” (source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
• Ekari: “person who speaks under divine impulse”
• Mandarin Chinese: 先知 xiānzhī — “one who foreknows” (or the 1946/1970 translation by Lü Zhenzhong: 神言人 shényánrén — “divine-word-man”)
• Uab Meto: “holy spokesman” (source for this and two above: Reiling / Swellengrebel)
• Kouya: Lagɔɔ gbʋgbanyɔ — “the one who seeks God’s affairs” (source: Saunders, p. 269)
• Kafa: “decide for God only” (source: Loren Bliese)
• Martu Wangka: “sit true to God’s talk” (source: Carl Gross)
• Eastern Highland Otomi: “word passer” (source: John Beekman in Notes on Translation November 1964, p. 1-22)
• Obolo: ebi nriran: “one with power of divine revelation” (source: Enene Enene)
• Mairasi: nonondoai nyan: “message proclaimer” (source: Enggavoter 2004)
• Highland Totonac: “speaker on God’s behalf”
• Central Tarahumara: “God’s preacher” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
• Coatlán Mixe: “God’s word-thrower”
• Ayutla Mixtec: “one who talks as God’s representative”
• Isthmus Mixe: “speaker for God” (source for this and two above: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
• Mezquital Otomi / Paasaal: “God’s messenger” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff. and Fabian N. Dapila in The Bible Translator 2024, p. 415ff.)
• Noongar: Warda Marridjiny or “News Traveling” (source: Warda-Kwabba Luke-Ang)
• Kutu: mtula ndagu or “one who gives the prediction of the past and the future” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
• Ebira: ọnịsẹ, a neologism that combines the prefix ọn for “a person” with ịsẹ for “prediction” (source: Scholz /Scholz 2015, p. 49)
• French 1985 translation by Chouraqui: inspiré or “inspired one” (“someone in whom God has breathed [Latin: in + spiro]) (source: Watson 2023, p. 45)

In Ixcatlán Mazatec a term is used that specifically includes women. (Source: Robert Bascom)

About the translation into Northern Grebo:

“In some instances these spiritual terms result from adaptations reflecting the native life and culture. Among the Northern Grebo people of Liberia, a missionary wanted some adequate term for ‘prophet,’ and she was fully aware that the native word for ‘soothsayer’ or ‘diviner’ was no equivalent for the Biblical prophet who spoke forth for God. Of course, much of what the prophets said referred to the future, and though this was an essential part of much of their ministry, it was by no means all. The right word for the Gbeapo people would have to include something which would not only mean the foretelling of important events but the proclamation of truth as God’s representative among the people. At last the right word came; it was ‘God’s town-crier.’ Every morning and evening the official representative of the chief goes through the village crying out the news, delivering the orders of the chief, and announcing important coming events. ‘God’s town-crier’ would be the official representative of God, announcing to the people God’s doings, His commands, and His pronouncements for their salvation and well-being. For the Northern Grebo people the prophet is no weird person from forgotten times; he is as real as the human, moving message of the plowman Amos, who became God’s town-crier to a calloused people.” (source: Nida 1952, p. 20)

In American Sign Language it is a person who sees into the future:

“Prophet” in American Sign Language (source )

In British Sign Language it is is translated with a sign that depicts a message coming from God to a person (the upright finger) and then being passed on to others. (Source: Anna Smith)

“Prophet” in British Sign Language (source: Christian BSL, used with permission)

See also prophesy and prophesy / prophetic frenzy.