2378. chazoth
Lexical Summary
chazoth: visions

Original Word: חָזוֹת
Part of Speech: Noun Feminine
Transliteration: chazowth
Pronunciation: khaz-oth'
Phonetic Spelling: (khaw-zooth')
KJV: vision
NASB: visions
Word Origin: [from H2372 (חָזָה - see)]

1. a revelation

Strong's Exhaustive Concordance
vision

From chazah; a revelation -- vision.

see HEBREW chazah

NAS Exhaustive Concordance
Word Origin
from chazah
Definition
vision
NASB Translation
visions (1).

Brown-Driver-Briggs
[חָזוֺת] noun [feminine], only construct בַּחֲזוֺת יֶעְדּוֺ in the visions (prophecies) of Iddo2Chronicles 9:29, the title of a collection of prophetic history, see חָזוֺן 4

Topical Lexicon
Scriptural Context

The term appears once in the Old Testament, in 2 Chronicles 9:29. There the chronicler, summarizing his sources for the reign of Solomon, records that the deeds of the king are preserved “in the Visions of Iddo the seer concerning Jeroboam son of Nebat” (Berean Standard Bible). In its immediate setting the word points to a recognized prophetic record that complements both the “Record of Nathan the prophet” and the “Prophecy of Ahijah the Shilonite.” Together these writings attest that Solomon’s life and the early fracture of the kingdom were interpreted through the lens of divine revelation rather than mere human historiography.

Prophetic Function

Throughout Scripture, visions serve as a divinely initiated medium—truth disclosed to chosen messengers for the good of God’s people. Though this particular noun surfaces only once, its occurrence beside “seer” underscores that the content was received, not invented. Iddo’s visions evidently contained God-given insight both on Solomon’s accomplishments and on Jeroboam’s misguided rise. The pairing of king and dissident within the same visionary corpus highlights a key prophetic responsibility: to illumine both covenant blessing and impending judgment (compare Amos 7:1-9; Zechariah 1:7-17).

Historical Background

Iddo ministered during the late united monarchy and the earliest days of division, overlapping the life of Rehoboam (2 Chronicles 12:15). The Chronicler’s citation of his visions confirms that multiple inspired witnesses documented pivotal events. Whereas the Kings narrative emphasizes political developments, Chronicles stresses the temple and covenant fidelity. By invoking Iddo’s visions, the writer signals that the temple’s splendor under Solomon and the seeds of schism in Jeroboam were already appraised by prophetic revelation, upholding the legitimacy of Judah’s Davidic line while warning against apostasy.

Theological Significance

1. Revelation and Canon: Although Iddo’s book is no longer extant, its mention affirms that God’s revelation was broader than the writings ultimately preserved in Scripture. The Spirit safeguarded what the covenant community required for faith and practice while also working through additional prophetic materials for contemporaneous guidance.
2. Sovereignty and Providence: The single appearance of the term within a historiographical notice testifies that behind kings and kingdoms stands the Lord who “reveals deep and hidden things” (Daniel 2:22). The visions documented God’s sovereign orchestration of Solomon’s wisdom, temple building, and the eventual discipline of the northern tribes.
3. Accountability: By rooting the narrative in prophetic visions, the Chronicler reminds leaders and readers alike that every action is weighed in the courts of heaven. Comparable language in Proverbs 29:18—“Where there is no vision, the people cast off restraint”—reinforces that revelation is indispensable for moral order.

Intertextual Links

Though the noun itself is unique in Chronicles, the concept converges with:
Numbers 12:6, where the Lord promises to reveal Himself to prophets “in visions.”
Isaiah 1:1 and Nahum 1:1, which label entire books as “visions,” stressing the authoritative nature of prophetic disclosure.
Acts 10:10-16, where Peter’s rooftop vision guides the church toward Gentile inclusion, showing continuity between Old and New Testament modes of revelation.

Ministerial Applications

1. Preaching and Teaching: The reference urges ministers to ground exposition in divine revelation rather than personal insight. Sermons that neglect the authoritative vision of Scripture risk repeating Jeroboam’s self-made religion.
2. Church Records and Memory: Just as the Chronicler preserved earlier prophetic documents, congregations today benefit from recording God’s works in their midst, fostering gratitude and vigilance.
3. Discernment: Believers are called to test claims of contemporary “visions” against the completed canon (1 John 4:1; Revelation 22:18-19). Genuine insight will align with the whole counsel of God, uphold Christ’s lordship, and edify the church.

Christological Foreshadowing

Solomon’s splendor anticipates the greater Son of David, Jesus Christ, whose kingdom will endure forever (Luke 1:32-33). Jeroboam’s counterfeit worship foreshadows all rival claims to authority that Christ alone rightfully possesses. The visions of Iddo, therefore, function typologically: they honor the true king while exposing false shepherds, a pattern ultimately fulfilled when “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10).

Summary

Strong’s Hebrew 2378 marks a singular but strategic reference to prophetic visions that interpret history under the authority of God’s revealed word. By embedding Solomon’s reign and Israel’s division within the “Visions of Iddo,” Scripture upholds divine sovereignty, calls God’s people to covenant faithfulness, and anticipates the consummate reign of Jesus Christ, the supreme Prophet, Priest, and King.

Forms and Transliterations
וּבַחֲזוֹת֙ ובחזות ū·ḇa·ḥă·zō·wṯ ūḇaḥăzōwṯ uvachazOt
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Englishman's Concordance
2 Chronicles 9:29
HEB: אֲחִיָּ֣ה הַשִּֽׁילוֹנִ֗י וּבַחֲזוֹת֙ [יֶעְדִּי כ]
NAS: the Shilonite, and in the visions of Iddo
KJV: the Shilonite, and in the visions of Iddo
INT: of Ahijah the Shilonite the visions Jedi the seer

1 Occurrence

Strong's Hebrew 2378
1 Occurrence


ū·ḇa·ḥă·zō·wṯ — 1 Occ.

2377
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