Vision
VIEW:20 DATA:01-04-2020
VISION
1. In OT.In its earlier form the vision is closely associated with belief in dreams (wh. see) as the normal vehicle of Divine revelation. The two words are repeatedly used of the same experience, the dream being rather the form, the vision the substance (e.g. Dan_1:17; Dan_2:28; Dan_4:5, cf. Joe_2:28). The common phrase visions of the night embodies the same conception (Dan_2:19, Job_4:13, Gen_46:2; cf. 1Sa_3:1-15, Act_16:9). In the darkness, when the eye is closed (Num_24:3-4) and the natural faculties are suspended by sleep, God speaks to men. A further stage is the belief in an exalted condition of quickened spiritual discernment (ecstasy Act_11:5; Act_22:17, cf. Gen_15:12 [LXX [Note: Septuagint.] ]), detached from the dream-state and furthered by fasting, prayer, and self-discipline (Dan_10:2-9, cf. Act_10:9-11). But in the later OT books neither ecstasy nor the objective vision, with its disclosure in cryptic symbolism of future happenings (Daniel), or of the nature and purposes of God (Ezekiel, Zechariah), has a place in the normal line of development of mans conception of the methods of Divine revelation. The earlier prophets had already attained to the idea of vision as inspired insight, of revelation as an inward and ethical word of God (Isa_1:1; Isa_2:1 etc.; cf. 1Sa_3:1, Psa_89:19). Their prophetic consciousness is not born of special theophanies, but rather of a resistless sense of constraint upon them to discern and utter the Divine will (Amo_7:14; Amo_7:16. Isa_6:5, Jer_1:6, Eze_3:12-16). Ecstasies and visual appearances are the exception (Amo_7:1-9; Amo_8:1, Isa_6:1-13, Jer_1:11-13). In Isa_22:1; Isa_22:5 gç hizzâyôn valley of vision (EV [Note: English Version.] ) is possibly a mistake for gç Hinnôm, Valley of Hinnom.
2. In NT.St. Paul once makes incidental reference to his visions (2Co_12:1), and perhaps confirms the objective character of the revelation to him on the road to Damascus (Gal_1:11-17, 1Co_9:1; 1Co_15:8). Visions are also recorded in Luk_1:1-80; Luk_2:1-52, Act_10:1-48; Act_11:1-30; Act_16:1-40; and the term is once applied to the Transfiguration (Mat_17:9; Mk. Lk. the things which they had seen). But the NT vision is practically confined to the Apocalyptic imagery of the Book of Revelation.
S. W. Green.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
the act of seeing; but, in Scripture, it generally signifies a supernatural appearance, either by dream or in reality, by which God made known his will and pleasure to those to whom it was vouchsafed, Act_9:10; Act_9:12; Act_16:9; Act_26:13; 2Co_12:1. Thus, in the earliest times, to patriarchs, prophets, and holy men God sent angels, he appeared to them himself by night in dreams, he illuminated their minds, he made his voice to be heard by them, he sent them ecstasies, and transported them beyond themselves, and made them hear things that eye had not seen, ear had not heard, and which had not entered into the heart of man. The Lord showed himself to Moses, and spoke to him when he was at the mouth of the cave. Jesus Christ manifested himself to his Apostles, in his transfiguration upon the mount, and on several other occasions after his resurrection. God appeared to Abraham under the form of three travellers; he showed himself to Isaiah and Ezekiel, in the splendour of his glory. Vision is also used for the prophecies written by the prophets. The beatific vision denotes the act of angels and glorified spirits beholding in heaven the unveiled splendours of the Lord Jehovah, and privileged to contemplate his perfections and plans in and by himself.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Many of the visions mentioned in the Bible seem to be little different from dreams (Gen_46:2; Job_33:15; Dan_7:1-2; Act_16:9). The main difference seems to be that a dream occurred while a person was asleep, but a vision may have occurred while a person was either asleep or awake (1Sa_3:3-15; Psa_89:19; Dan_2:19; Dan_8:1-26; Dan_9:20-23; Luk_1:22; Act_9:10-17; Act_10:3; Act_10:9-17). Also, dreams were a common experience among people in general, whereas visions were usually given by God to selected people for specific purposes (Gen_15:1; 2Sa_7:17; Nah_1:1; Dan_7:1; Dan_8:1; Act_11:4-18; Act_18:9). In such cases people were not to boast about their visions, but give glory to God (2Co_12:1-10). (Concerning the interpretation of visions see DREAM.)
Visions were often associated with prophets. Prophets were Gods messengers to the people, and God may have given them his messages through visions (Num_12:6; 2Sa_7:17; Isa_1:1; Amo_3:7). To say there was no vision in the land usually meant there were no prophets in the land; or, if there were prophets, they had no message from God. The people were going through a spiritual drought (1Sa_3:1; Pro_29:18; Lam_2:9; Eze_7:26; Amo_8:11-12; see PROPHET).
False prophets usually claimed to have seen visions. In this way they hoped to gain acceptance among the people, and consequently receive a good income (Jer_14:14; Jer_23:16-17; Mic_3:5-7).
After the destruction of Jerusalem and the taking of the Jewish people into captivity in Babylon, visions had a more prominent place in the prophetic ministry (Eze_1:4; Eze_1:15; Eze_8:1-4; Eze_37:1-6; Dan_7:1-4; Dan_8:1). This developed further after the people returned to Jerusalem (Zec_1:8; Zec_1:18; Zec_2:1), and continued to develop right through into New Testament times (Rev_1:12; Rev_4:1).
These visions were largely concerned with the persecution that Gods people suffered because of the ungodly nations who ruled them. The message of the visions was that all nations and all events were under the control of God. When his predetermined time had come, he would intervene in the affairs of the world, overthrow evil, set up his kingdom and bring in the era of the new heavens and the new earth (Dan_9:24-27; Zec_5:5-11; Zec_6:1-8; Revelation 18; Revelation 20; Rev_21:1-8; Rev_22:1-5). (For details see APOCALYPTIC LITERATURE.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
vizh?un (חזון, ḥāzōn, חזּיון, ḥizzāyōn, מראה, mar'āh; ὅραμα, hórama, ὀπτασία, optası́a): Psychologists find that man is prevailingly and persistently ?eye-minded.? That is, in his waking life he is likely to think, imagine and remember in terms of vision. Naturally then, his dreaming is predominantly visual; so strongly visual, we are told, that it is not rare to find dreams defined as ?trains of fantastic images.? Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating; if the records of human life, in the Bible and out of it, are to be trusted at all, there is nothing better certified than that God has communicated with man in this way (Psa_89:19; Pro_29:18; compare Amo_8:11, Amo_8:12; Hos_12:10). If one is disposed to regard the method as suited only to primitive peoples and superstitious natures, it still remains true that the experience is one associated with lives and characters of the most saintly and exalted kind (1Sa_3:1; Jer_1:11; Eze_1:1; Dan_2:19; Act_9:10; Act_10:3; Act_16:9).
The vision may come in one's waking moments (Dan_10:7; Act_9:7); by day (Cornelius, Act_10:3; Peter, Act_10:9 ff; compare Num_24:4, Num_24:16) or night (Jacob, Gen_46:2); but commonly under conditions of dreaming (Num_12:6; Job_4:13; Dan_4:9). The objects of vision, diverse and in some instances strange as they are, have usually their points of contact with experiences of the daily life. Thus Isaiah's vision of the seraphim (Isa_6:2) was doubtless suggested by familiar figures used in the decoration of the temple at Jerusalem; Paul's ?man of Macedonia? (Act_16:9) had its origin in some poor helot whom Paul had seen on the streets of Troas and who embodied for him the pitiful misery of the regions across the sea; and ?Jacob's ladder? (Gen_28:12) was but a fanciful development of the terraced land which he saw sun-glorified before him as he went to sleep. Among the recurring objects of vision are natural objects - rivers, mountains, trees, animals - with which man has daily and hourly association.
The character of the revelation through vision has a double aspect in the Biblical narrative. In one aspect it proposes a revelation for immediate direction, as in the ease of Abram (Gen_15:2 and frequently); Lot (Gen_19:15); Balaam (Num_22:22), and Peter (Act_12:7). In another aspect it deals with the development of the Kingdom of God as conditioned by the moral ideals of the people; such are the prophetic visions of Isaiah, Ezekiel, Hosea, and Micah, and the apoealypses of Daniel and John. The revelation for immediate direction has many correspondences in the life of the devout in all ages; the prophetic vision, dealing in a penetrating way with the sources of national growth and decay, has its nearest approach in the deliverances of publicists and statesmen who are persuaded that the laws of God, as expressed in self-control, truth, justice, and brotherly love, are supreme, and that the nations which disregard them are marked for ultimate and speedy extinction.
From the nature of the vision as an instrument of divine communication, the seeing of visions is naturally associated with revivals of religion (Eze_12:21-25; Joe_2:28; compare Act_2:17), and the absence of visions with spiritual decline (Isa_29:11, Isa_29:12; Lam_2:9; Eze_7:26; Mic_3:6).
One may see visions without being visionary in the bad sense of that word. The outstanding characters to whom visions were vouchsafed in the history of Israel - Abraham, Moses, Jacob, David, Isaiah, Jesus and Paul - were all men of action as well as sentiment, and it is manifest from any fair reading of their lives that their work was helped and not hindered by this aspect of their fellowship with God. For always the vision emphasizes the play of a spiritual world; the response of a man's spirit to the appeal of that world; and the ordering of both worlds by an ?intelligent and compelling Power able to communicate Himself to man and apparently supremely interested in the welfare of man.
International Standard Bible Encyclopedia
PRINTER 1915.
(some derivative of חָזָה, to behold, ὁράω; or of רָאָה, to see, ὄπτομαι), a supernatural presentation of certain scenery or circumstances to the mind of a person while awake. SEE DREAM. When Aaron and Miriam murmured against Moses (Num_12:6-8), the Lord said, Hear now my words if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold. The false prophet Balaam, whose heart was perverted by covetousness; says of himself, that he hath seen the visions of the Almighty (Num_24:1; Num_24:16). In the time of the high priest Eli, it is said (1Sa_3:1), The wonder of the Lord was precious in those days; there was no open vision; literally, the vision did not break forth; that is, there was no public and recognized revelation of the divine will. With this we may compare the passage in Pro_29:18, There is no vision, the people perish. SEE URIM. Vision is also sometimes used to signify the ecstatic state of the prophets when they were favored with communications, from Jehovah. SEE PROPHET.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
1. In OT.In its earlier form the vision is closely associated with belief in dreams (wh. see) as the normal vehicle of Divine revelation. The two words are repeatedly used of the same experience, the dream being rather the form, the vision the substance (e.g. Dan_1:17; Dan_2:28; Dan_4:5, cf. Joe_2:28). The common phrase visions of the night embodies the same conception (Dan_2:19, Job_4:13, Gen_46:2; cf. 1Sa_3:1-15, Act_16:9). In the darkness, when the eye is closed (Num_24:3-4) and the natural faculties are suspended by sleep, God speaks to men. A further stage is the belief in an exalted condition of quickened spiritual discernment (ecstasy Act_11:5; Act_22:17, cf. Gen_15:12 [LXX [Note: Septuagint.] ]), detached from the dream-state and furthered by fasting, prayer, and self-discipline (Dan_10:2-9, cf. Act_10:9-11). But in the later OT books neither ecstasy nor the objective vision, with its disclosure in cryptic symbolism of future happenings (Daniel), or of the nature and purposes of God (Ezekiel, Zechariah), has a place in the normal line of development of mans conception of the methods of Divine revelation. The earlier prophets had already attained to the idea of vision as inspired insight, of revelation as an inward and ethical word of God (Isa_1:1; Isa_2:1 etc.; cf. 1Sa_3:1, Psa_89:19). Their prophetic consciousness is not born of special theophanies, but rather of a resistless sense of constraint upon them to discern and utter the Divine will (Amo_7:14; Amo_7:16. Isa_6:5, Jer_1:6, Eze_3:12-16). Ecstasies and visual appearances are the exception (Amo_7:1-9; Amo_8:1, Isa_6:1-13, Jer_1:11-13). In Isa_22:1; Isa_22:5 gç hizzâyôn valley of vision (EV [Note: English Version.] ) is possibly a mistake for gç Hinnôm, Valley of Hinnom.
2. In NT.St. Paul once makes incidental reference to his visions (2Co_12:1), and perhaps confirms the objective character of the revelation to him on the road to Damascus (Gal_1:11-17, 1Co_9:1; 1Co_15:8). Visions are also recorded in Luk_1:1-80; Luk_2:1-52, Act_10:1-48; Act_11:1-30; Act_16:1-40; and the term is once applied to the Transfiguration (Mat_17:9; Mk. Lk. the things which they had seen). But the NT vision is practically confined to the Apocalyptic imagery of the Book of Revelation.
S. W. Green.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
the act of seeing; but, in Scripture, it generally signifies a supernatural appearance, either by dream or in reality, by which God made known his will and pleasure to those to whom it was vouchsafed, Act_9:10; Act_9:12; Act_16:9; Act_26:13; 2Co_12:1. Thus, in the earliest times, to patriarchs, prophets, and holy men God sent angels, he appeared to them himself by night in dreams, he illuminated their minds, he made his voice to be heard by them, he sent them ecstasies, and transported them beyond themselves, and made them hear things that eye had not seen, ear had not heard, and which had not entered into the heart of man. The Lord showed himself to Moses, and spoke to him when he was at the mouth of the cave. Jesus Christ manifested himself to his Apostles, in his transfiguration upon the mount, and on several other occasions after his resurrection. God appeared to Abraham under the form of three travellers; he showed himself to Isaiah and Ezekiel, in the splendour of his glory. Vision is also used for the prophecies written by the prophets. The beatific vision denotes the act of angels and glorified spirits beholding in heaven the unveiled splendours of the Lord Jehovah, and privileged to contemplate his perfections and plans in and by himself.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Many of the visions mentioned in the Bible seem to be little different from dreams (Gen_46:2; Job_33:15; Dan_7:1-2; Act_16:9). The main difference seems to be that a dream occurred while a person was asleep, but a vision may have occurred while a person was either asleep or awake (1Sa_3:3-15; Psa_89:19; Dan_2:19; Dan_8:1-26; Dan_9:20-23; Luk_1:22; Act_9:10-17; Act_10:3; Act_10:9-17). Also, dreams were a common experience among people in general, whereas visions were usually given by God to selected people for specific purposes (Gen_15:1; 2Sa_7:17; Nah_1:1; Dan_7:1; Dan_8:1; Act_11:4-18; Act_18:9). In such cases people were not to boast about their visions, but give glory to God (2Co_12:1-10). (Concerning the interpretation of visions see DREAM.)
Visions were often associated with prophets. Prophets were Gods messengers to the people, and God may have given them his messages through visions (Num_12:6; 2Sa_7:17; Isa_1:1; Amo_3:7). To say there was no vision in the land usually meant there were no prophets in the land; or, if there were prophets, they had no message from God. The people were going through a spiritual drought (1Sa_3:1; Pro_29:18; Lam_2:9; Eze_7:26; Amo_8:11-12; see PROPHET).
False prophets usually claimed to have seen visions. In this way they hoped to gain acceptance among the people, and consequently receive a good income (Jer_14:14; Jer_23:16-17; Mic_3:5-7).
After the destruction of Jerusalem and the taking of the Jewish people into captivity in Babylon, visions had a more prominent place in the prophetic ministry (Eze_1:4; Eze_1:15; Eze_8:1-4; Eze_37:1-6; Dan_7:1-4; Dan_8:1). This developed further after the people returned to Jerusalem (Zec_1:8; Zec_1:18; Zec_2:1), and continued to develop right through into New Testament times (Rev_1:12; Rev_4:1).
These visions were largely concerned with the persecution that Gods people suffered because of the ungodly nations who ruled them. The message of the visions was that all nations and all events were under the control of God. When his predetermined time had come, he would intervene in the affairs of the world, overthrow evil, set up his kingdom and bring in the era of the new heavens and the new earth (Dan_9:24-27; Zec_5:5-11; Zec_6:1-8; Revelation 18; Revelation 20; Rev_21:1-8; Rev_22:1-5). (For details see APOCALYPTIC LITERATURE.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
vizh?un (חזון, ḥāzōn, חזּיון, ḥizzāyōn, מראה, mar'āh; ὅραμα, hórama, ὀπτασία, optası́a): Psychologists find that man is prevailingly and persistently ?eye-minded.? That is, in his waking life he is likely to think, imagine and remember in terms of vision. Naturally then, his dreaming is predominantly visual; so strongly visual, we are told, that it is not rare to find dreams defined as ?trains of fantastic images.? Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating; if the records of human life, in the Bible and out of it, are to be trusted at all, there is nothing better certified than that God has communicated with man in this way (Psa_89:19; Pro_29:18; compare Amo_8:11, Amo_8:12; Hos_12:10). If one is disposed to regard the method as suited only to primitive peoples and superstitious natures, it still remains true that the experience is one associated with lives and characters of the most saintly and exalted kind (1Sa_3:1; Jer_1:11; Eze_1:1; Dan_2:19; Act_9:10; Act_10:3; Act_16:9).
The vision may come in one's waking moments (Dan_10:7; Act_9:7); by day (Cornelius, Act_10:3; Peter, Act_10:9 ff; compare Num_24:4, Num_24:16) or night (Jacob, Gen_46:2); but commonly under conditions of dreaming (Num_12:6; Job_4:13; Dan_4:9). The objects of vision, diverse and in some instances strange as they are, have usually their points of contact with experiences of the daily life. Thus Isaiah's vision of the seraphim (Isa_6:2) was doubtless suggested by familiar figures used in the decoration of the temple at Jerusalem; Paul's ?man of Macedonia? (Act_16:9) had its origin in some poor helot whom Paul had seen on the streets of Troas and who embodied for him the pitiful misery of the regions across the sea; and ?Jacob's ladder? (Gen_28:12) was but a fanciful development of the terraced land which he saw sun-glorified before him as he went to sleep. Among the recurring objects of vision are natural objects - rivers, mountains, trees, animals - with which man has daily and hourly association.
The character of the revelation through vision has a double aspect in the Biblical narrative. In one aspect it proposes a revelation for immediate direction, as in the ease of Abram (Gen_15:2 and frequently); Lot (Gen_19:15); Balaam (Num_22:22), and Peter (Act_12:7). In another aspect it deals with the development of the Kingdom of God as conditioned by the moral ideals of the people; such are the prophetic visions of Isaiah, Ezekiel, Hosea, and Micah, and the apoealypses of Daniel and John. The revelation for immediate direction has many correspondences in the life of the devout in all ages; the prophetic vision, dealing in a penetrating way with the sources of national growth and decay, has its nearest approach in the deliverances of publicists and statesmen who are persuaded that the laws of God, as expressed in self-control, truth, justice, and brotherly love, are supreme, and that the nations which disregard them are marked for ultimate and speedy extinction.
From the nature of the vision as an instrument of divine communication, the seeing of visions is naturally associated with revivals of religion (Eze_12:21-25; Joe_2:28; compare Act_2:17), and the absence of visions with spiritual decline (Isa_29:11, Isa_29:12; Lam_2:9; Eze_7:26; Mic_3:6).
One may see visions without being visionary in the bad sense of that word. The outstanding characters to whom visions were vouchsafed in the history of Israel - Abraham, Moses, Jacob, David, Isaiah, Jesus and Paul - were all men of action as well as sentiment, and it is manifest from any fair reading of their lives that their work was helped and not hindered by this aspect of their fellowship with God. For always the vision emphasizes the play of a spiritual world; the response of a man's spirit to the appeal of that world; and the ordering of both worlds by an ?intelligent and compelling Power able to communicate Himself to man and apparently supremely interested in the welfare of man.
International Standard Bible Encyclopedia
PRINTER 1915.
(some derivative of חָזָה, to behold, ὁράω; or of רָאָה, to see, ὄπτομαι), a supernatural presentation of certain scenery or circumstances to the mind of a person while awake. SEE DREAM. When Aaron and Miriam murmured against Moses (Num_12:6-8), the Lord said, Hear now my words if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold. The false prophet Balaam, whose heart was perverted by covetousness; says of himself, that he hath seen the visions of the Almighty (Num_24:1; Num_24:16). In the time of the high priest Eli, it is said (1Sa_3:1), The wonder of the Lord was precious in those days; there was no open vision; literally, the vision did not break forth; that is, there was no public and recognized revelation of the divine will. With this we may compare the passage in Pro_29:18, There is no vision, the people perish. SEE URIM. Vision is also sometimes used to signify the ecstatic state of the prophets when they were favored with communications, from Jehovah. SEE PROPHET.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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