Continued from the Introduction
The border line between vision and prophetic dream (sometimes referred to as a 'trance') is not always possible to distinguish in the Bible, and is so reflected in the biblical vocabularly of 'vision'. Messianic Evangelicals try to make a clear distinction between the two although this is not always possible when the experience occurs in that intermediate state between sleep and wakefulness.
In its broadest sense, a 'vision' may be said to be a visual and/or auditory event which reveals something otherwise unknown previously. Visions (along with dreams) are closely related in the ancient Near East in general. That which distinguishes the biblical variety from those claimed by pagan religions is their source, the one from Yahweh and the other from demonic entities deceitfully promoting the existence of other 'gods'. Distinguishing and discerning between the two is the difference between possessing the authentic, supernatural Ruach haQodesh (Holy Spirit), the human psyche with its considerable capacity for imagination and fantasy, and the counterfeit, supernatural spirits of demons or fallen malakim (angels).
Visions (with prophetic dreams) were an accepted means of communication and revelation throughout the history of Israel and in the Messianic Community (Church). Visions occur throughout the Tanakh (Old Testament), in the Torah (Pentateuch), Nevi'im (Prophets) and Ketuvim (Writings). Though less frequent in the Messianic Scriptures (New Testament), they are especially important in Acts and Revelation. Visions are related to, yet distinct from, other revelatory phenomena such as Theophanies (direct manifestations of God), Angelophanies (angel manifestations), and heavenly journeys involving the separation of spirit from body - in these, the emphasis is usually on the message conveyed or the secret revealed rather than on the image as in visions.
Visions may be classified into the following categories:
- 1. Visions of the Deity or the Divine Council (Ex.24:9-11; 1 Ki.22:19-23; Is.6; Ezek.1:1-3,15; Rev.4:2-11);
- 2. Visions of other scenes or events which require no interpretation (1 Ki.22:17; Jer.4:23-26, Ezek.8-11; 40-48; Amos 7:1-3,4-6; Zech.2:1-5; 3:1-10; Ac.16:9-10);
- 3. Visions based on wordplays (Jer.1:11-12; Amos 8:1-3);
- 4. Symbolic visions which require interpretation (Jer.1:13-19; Ezek.37:1-14; Dan.7-8; Amos 7:7-9; Zech.1:7-2:5; 5:1-11; Ac.10:9-16); and
- 5. Allegorical visions found primarily in apocalypses (Rev.12,17).
The first two categories are further delineated by whether or not the Seer participates in the scene. You will find all five categories represented in the visions seen by the Messianic Evangelical seers.
Certain elements are common to all types of vision accounts. They are usually narrated in the first person by the Seer. As in dream accounts, there is often an introductory 'frame' which provides the information on the date, time, and place where the vision occurred. This is followed by the narration of the contents of the vision and an interpretation, if necessary. The account often concludes by noting the reactions of the visionary.
In the Tanakh (Old Testament), visionary experiences are usually identified by nouns derived from the Hebrew roots r'h or h'zh, the latter (hazón) describing the beholding of a vision by the Seer while in an ecstatic state (Is.1:1; Ezek.12:27). The former (mar'â, 'to see') means visions as a means of revelation (Num.12:6; 1 Sam.3:15). Some visions simply provide an occasion for an accompanying oracle. In these cases, the oracle carries the primary message, with the vision being secondary. In other instances, particularly in symbolic visions, the vision itself is the primary means of communication, often revealing future events.
The Messianic Scriptures (New Testament) commonly use the Greek hórama (Ac.9:10,12; 10:3,17,19), optasia (Lk.1:11; Ac.26:19; 2 Cor.12:1), and the more general term eídos found in the narration of vision experiences. They signify 'appearance' or 'vision'. The emphasis seems to be on the ecstatic nature of the experience, and the revelatory character of the knowledge, which came to the biblical Nevi'im (Prophets) and Seers. The experience points to a special awareness of Elohim (God) shared by the qodeshim (saints, set-apart ones) (e.g. Jer.1:11; Dan.2:19 ; Ac.9:10; 16:9), and to Yahweh's readiness to reveal Himself to men (Ps.89:19; Ac.10:3).
The circumstances in which the revelatory visions came to the Seers of the Bible are varied. They came in men's waking hours (Dan.10:7; Ac.9:7), by day (Ac.10:3), or by night (Gen.46:2). But the visions had close connections with the dream-state (Num.12:6; Job 4:13).
In the Tanakh (Old Testament) the recipients of revelatory visions were the nevi'im (prophets), 'writing' (Is.1:1; Ob.1; Nah.1:1) and 'non-writing' (2 Sam.7:17; 1 Ki.22:17-19; 2 Chr.9:29). But the outstanding examples were Daniel and Ezekiel. In the Messianic Scriptures (New Testament), Luke manifests greatest interest in visions. He reports, e.g. the visions of Zacharias (Lk.1:22), Ananias (Ac.9:10), Cornelius (Ac.10:3), Peter (Ac.10:10ff.), and Paul (Ac.18:9), although Paul treated visions with much reserve (2 Cor.12:1ff.). But obviously the biblical 'visionaries' were men of action and outstanding intelligence.
Biblical visions concerned both immediate situations (Gen.15:1ff.; Ac.12:7) and the 'far-off divine event' of the Kingdom of Elohim (God), as the writings of Isaiah, Daniel, and John testify. In this connection two passages in the Tanakh (Old Testament) are especially relevent:
"The boy Samuel ministered before Yahweh under Eli. In those days the Davar (Word) of Yahweh was rare; there were not many visions" (1 Sam.3:1, NIV).
"Where there is no revelation, the people cast off restraint" (Prov.29:18, NIV).
In the New Covenant Assemblies of Yahweh (NCAY) there has been a continuous flow of visions, revelation and prophecy since its inception in 1987, which is one of the signs of the Remnant. This register principally contains the visions seen by the founder, Lev-Tsiyon plus those of other members that have been released for public consumption. There are also one or two from outside NCAY . These are by no means all of the visions received by Messianic Evangelicals, but are the more important ones.
Not all the visions of the Chavurat Bekorot (Holy Order), which run into the thousands, are for public scrutiny but are to be had in the Chavurat Bekorot (Holy Order) for the edification and instruction of the leadership.
(20 March 2018)
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