Sependapat ama yg di bold 
.
Dengan kata laen, Nabi2 PL beriman.
Iman para nabi = iman secara pengertian general (terkesan "maksa" kalo di asumsikan iman para Nabi = iman Kristen 
).
Person/being sesembahannya itu-lah yg di mengertikan secara berbeda (ataupun dikasih tau / diberi pengertian oleh hal2 berbau spiritual being/person tsb), yakni YME ---> So, Iman para nabi = iman ke YME.
salam.
Jika kita ingin mengetahui 'agama' para nabi, maka mungkin kita harus tahu dulu siapa yang disebut nabi itu.
Brief sketch of the history of prophecy
(1)
The first person entitled nabî' in the Old Testament is Abraham, father of the elect, the friend of God, favoured with his personal communications (Genesis 20:7). The next is Moses, the founder and lawgiver of the theocratic nation, the mediator of the Old Covenant holding a degree of authority unequalled till the coming of Jesus Christ. "And there arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders, which he sent by him, to do in the land of Egypt to Pharao, and to all his servants, and to his whole land, and all the mighty hand, and great miracles, which Moses did before all Israel" (Deuteronomy 34:10 sqq.). There were other Prophets with him, but only of the second rank, such as Aaron and Maria, Eldad and Medad, to whom Yahweh manifested himself in dreams and vision, but not in the audible voice with which He favoured him, who was most faithful in all His house (Numbers 12:7).
Of the four institutions concerning which Moses enacted laws according to Deuteronomy (14:18-18), one was prophecy (18:9-22; cf. 13:1-5, and Exodus 4:1 sqq.). Israel was to listen to the true Prophets, and not to heed the false but rather to extirpate them, even had they the appearance of miracle-workers. The former would speak in the name of Yahweh, the one God; and foretell things that would be accomplished or be confirmed by miracles. The latter were to come in the name of the false gods, or teach a doctrine evidently erroneous, or vainly endeavour to foretell events. Later prophetic writers added as other signs of the false Prophets, cupidity, flattery of the people or the nobles, or the promise of Divine favour for the nation weighed down with crime. Balaam is both a Prophet and a soothsayer; a professional soothsayer it would seem, of whom Yahweh makes use to proclaim even in Moab the glorious destiny of the Chosen People, when He was about to lead them into the Promised Land (Numbers 22-24).
In the time of the Judges, in addition to an unnamed Prophet (Judges 6:8-10), we meet with Debbora (Judges 4-5), "a mother in Israel", judging the people, and communicating the Divine orders concerning the War of Independence to Barac and the tribes. The word of God was rare in those days of anarchy and semi-apostasy, when Yahweh partly abandoned Israel to render it conscious of its feebleness and its sins. In the days of Samuel, on the contrary, prophecy became a permanent institution. Samuel was a new but lesser Moses, whose Divine mission it was to restore the code of the elder, and to supervise the beginning of the royalty. Under his guidance, or at least closely united to him, we find for the first time the nebî'îm (1 Samuel 10:19) grouped together to sing the praises of God to the accompaniment of musical instruments. They are not Prophets in the strict sense of the word, nor are they disciples of the Prophets destined to become masters in their turn (the so-called "schools of Prophets"). Did they wander about spreading the oracles of Samuel among the people? Possibly; at all events, in order to waken the faith of Israel and increase the dignity of Divine worship, they seem to have received charismata similar to those bestowed upon the early Christians in the Apostolic days. They may not ineptly be compared with the families of singers gathered around David, under the direction of their three leaders, Asaph, Heman, and Idithum (1 Chronicles 25:1-8). Doubtless the benê-nebî'îm of the days of Elias, and Eliseus the "disciples of the Prophets", or "members of the confraternities of the Prophets", forming at least three communities, domiciled respectively at Gilgal, Bethel, and Jericho, must be regarded as their successors. St. Jerome seems to have understood their character aright, when he saw in them the germ of the monastic life (P.L., XXII, 583, 1076).
dst, silahkan lihat :
http://www.newadvent.org/cathen/12477a.htmMaka bisa dikatakan bahwa bila Abraham adalah Nabi pertama dan sahabat Allah, maka nabi Musa adalah yang menuliskan aturan dan hukum, lengkaplah sebagai ajaran. Nabi nabi selanjutnya adalah beragama Yahudi (ajaran Abraham dengan hukum Musa), hingga Yohanes Pembaptis.
Syalom
