What does ὅραμα (hórama) mean in the Bible?
G3705, hórama, is a Greek neuter noun for something seen, a sight, appearance, or vision. Matthew uses it for what the disciples saw at Jesus' transfiguration.
Vision
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G3705, hórama, is a Greek neuter noun for something seen, a sight, appearance, or vision. Matthew uses it for what the disciples saw at Jesus' transfiguration.
Reader summary
Full entry for ὅραμα (G3705) · Open the biblical lexicon
G3705, hórama, is a Greek neuter noun for something seen, a sight, appearance, or vision. Matthew uses it for what the disciples saw at Jesus' transfiguration.
The BSB source-word alignment has 12 aligned rows for this entry. Common renderings include a vision (6), vision (4), . . . (1), sight (1).
The source-word alignment first shows this entry at Matthew 17:9. Its strongest book concentrations include Acts (11), Matthew (1).
G3705, hórama, is a Greek neuter noun for something seen, a sight, appearance, or vision. Matthew uses it for what the disciples saw at Jesus' transfiguration. Acts uses it for Moses' sight at the burning bush, for visions received by Ananias, Saul, Cornelius, Peter, and Paul, and for what Peter mistakenly thinks he is seeing during his actual release from prison. The noun therefore identifies a perceived sight within a narrated event; it does not by itself tell readers whether the experience is symbolic, predictive, ordinary, mistaken, or divinely given. The inspired narrator supplies that judgment.
Acts repeatedly joins vision to interpretation and embodied obedience. Cornelius receives a clear vision and sends for Peter. Peter puzzles over his vision, reflects on it, hears the Spirit's instruction, meets the visitors, enters a Gentile home, explains what God has shown him, and later recounts the event to the Jerusalem believers. Paul sees the Macedonian man, but the missionary group concludes together that God has called them and then prepares to travel. Vision does not eliminate reasoning, community, providence, or accountable explanation. It initiates action that the narrative tests and interprets.
The passages also resist spectacle and private power. Jesus commands silence about the transfiguration until His resurrection. Ananias receives a difficult commission toward Saul, not a platform for self-exaltation. In Corinth the Lord's vision strengthens Paul to keep speaking amid fear, while the promise remains tied to God's people in the city. Pastoral use should honor the biblical visions as part of Scripture's authoritative witness without assuming that every dream, image, intuition, or altered state carries the same authority. Present experiences require humility, scriptural testing, wise counsel, factual corroboration where possible, and freedom from coercion.
G3705 moves from the transfiguration and Moses' burning-bush sight through Acts' visions of conversion, Gentile inclusion, mission, mistaken perception, communal discernment, and courage in witness.
As they were coming down the mountain, Jesus commanded them, “Do not tell anyone about this vision until the Son of Man has been raised from the dead.”
Jesus places the transfiguration vision under a resurrection-timed command, preventing the disciples from proclaiming glory apart from His suffering and vindication.
When Moses saw it, he marveled at the sight. As he approached to look more closely, the voice of the Lord came to him:
Stephen calls the burning bush a remarkable sight, while the Lord's voice and commission interpret what Moses sees and why it matters.
In Damascus there was a disciple named Ananias. The Lord spoke to him in a vision, “Ananias!” “Here I am, Lord,” he answered.
The Lord addresses an ordinary named disciple and calls for a response, making the vision part of a costly commission toward Saul.
In a vision he has seen a man named Ananias come and place his hands on him to restore his sight.”
Saul's vision corresponds with Ananias's actual arrival, linking the experience to concrete action, restored sight, baptism, and incorporation among disciples.
One day at about the ninth hour, he had a clear vision of an angel of God who came to him and said, “Cornelius!”
Cornelius receives a clearly narrated angelic vision that leads him to seek Peter, rather than treating the experience as self-interpreting private authority.
While Peter was puzzling over the meaning of the vision, the men sent by Cornelius found Simon’s house and approached the gate.
Peter does not instantly master the vision's meaning; reflection and providentially arriving visitors become part of the interpretation.
As Peter continued to reflect on the vision, the Spirit said to him, “Behold, three men are looking for you.
Continued reflection is joined by the Spirit's specific instruction concerning actual visitors, moving Peter from symbolic sight toward accountable hospitality.
“I was in the city of Joppa praying, and in a trance I saw a vision of something like a large sheet being let down from heaven by its four corners, and it came right down to me.
Peter recounts the vision to questioned believers, submitting his experience and subsequent events to communal explanation rather than invoking secrecy.
So Peter followed him out, but he was unaware that what the angel was doing was real. He thought he was only seeing a vision.
Peter mistakes a real deliverance for a vision, proving that the category can describe his perception without determining what actually occurred.
During the night, Paul had a vision of a man of Macedonia standing and pleading with him, “Come over to Macedonia and help us.”
The Macedonian vision follows closed routes and presents a plea for help, directing mission outward rather than elevating Paul's private status.
As soon as Paul had seen the vision, we got ready to leave for Macedonia, concluding that God had called us to preach the gospel to them.
The group concludes that God has called them and prepares together, joining vision to communal reasoning and practical obedience.
One night the Lord spoke to Paul in a vision: “Do not be afraid; keep on speaking; do not be silent.
The Lord strengthens a fearful apostle to continue public gospel witness, so the vision serves courage and mission rather than curiosity or spectacle.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Greek word. Supernatural visual experience granted by God, distinct from ordinary sight or mental imagination.
Supernatural visual experience granted by God, distinct from ordinary sight or mental imagination.
(ὁράω), [in LXX for חָזוֹן, מַרְאֶה, etc. ;] that which is seen;
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
12 Greek text appearances shown. Linked morphology labels have verse guides.
a spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read versea spectacle, vision
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How this word appears across different grammatical cases and numbers.
This word appears as a noun across 4 case and number patterns. The form changes show how the word functions in a sentence; they do not change the basic lexical meaning by themselves.
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 12 lexical occurrence verses.
ὅραμα is built from this root:
Serves as clarifying guidance after restricted movement.Acts 16:6-10
G3705 names what is seen, but the biblical narrative supplies its meaning and authority. At the transfiguration the vision cannot be proclaimed apart from Jesus' resurrection. In Acts, Ananias and Saul receive corresponding guidance that leads to concrete encounter and incorporation. Cornelius acts on a clear vision, while Peter puzzles, reflects, hears the Spirit, receives visitors, crosses a social boundary, witnesses God's work, and explains the sequence to other believers.
Peter's prison release shows that a person can misclassify reality as a vision. The Macedonian call becomes a shared conclusion and travel plan, and the Corinthian vision strengthens public gospel speech. These patterns resist both cynical dismissal and gullible acceptance. Churches should receive reports of unusual experiences calmly, test them by Scripture, separate description from interpretation, seek corroboration, protect freedom and safety, and judge proposed action by truth and neighbor love.
No private image can grant ownership of another person's conscience or rival the apostolic witness preserved in Scripture.
Acts.10.17
G3705 is a neuter noun derived from seeing. Its forms occur in nominative, genitive, dative, and accusative singular. The BSB renders it sight or vision, and Acts 12 shows why the noun alone cannot decide whether a perceived event is visionary or physically occurring.
Old Testament visions are interpreted by God's word and belong to His covenant dealings, while the transfiguration centers revelation on Jesus and His resurrection. Acts places visions within the risen Lord's mission, the Spirit's guidance, Gentile inclusion, communal discernment, and apostolic gospel witness rather than treating visions as an independent source of doctrine.