Eye

VIEW:37 DATA:01-04-2020
EYE.—The eye was supposed to be the organ or window by which light had access to the whole body (Mat_6:22). For beauty of eyes cf. 1Sa_16:12 [RVm [Note: Revised Version margin.] ], Son_1:15; Son_5:12, and the name Dorcas in Act_9:36; in Gen_29:17 the reference seems to be to Leah’s weak eyes (so Driver, ad loc.). The wanton or alluring eyes of women are referred to in Pro_6:25, Isa_3:16. Their beauty was intensified by painting, antimony being used for darkening the eyelashes (2Ki_9:30, Jer_4:30, Eze_23:40 [all RV [Note: Revised Version.] ]). Keren-happuch (Job_42:14) means ‘horn of eyepaint.’ Pro_23:29 speaks of the drunkard’s redness of eye. In Deu_6:8; Deu_14:1 ‘between the eyes’ means ‘on the forehead.’ Shaving the eyebrows was part of the purification of the leper (Lev_14:9).
‘Eye’ is used in many figurative phrases: as the avenue of temptation (Gen_3:6, Job_31:1); of spiritual knowledge and blindness, as indicating feelings—pride (2Ki_19:22), favour [especially God’s providence (Psa_33:18)], hostility (Psa_10:8). An evil eye implies envy (Mar_7:22; cf. 1Sa_18:9, the only use of the verb in this sense in English) or niggardliness (Deu_15:9, Pro_28:22, and probably Mat_6:22, where the ‘single eye’ may mean ‘liberality’; cf. Pro_22:9). In Gen_20:16 ‘covering of the eyes’ means ‘forgetfulness of what has happened.’ In Rev_3:18 eye-salve or collyrium is a Phrygian powder mentioned by Galen, for which the medical school at Laodicea seems to have been famous. (See Ramsay, Seven Churches.) The reference is to the restoring of spiritual vision.
C. W. Emmet.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


Eye. (The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans.
Jezebel, in 2Ki_9:30 is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, "put her eyes in paint." See also Eze_23:40.
A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament. ? Editor).
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


the organ of sight. The Hebrews by a curious and bold metaphor call fountains eyes; and they also give the same name to colours: “And the eye,” or colour, “of the manna was as the eye,” or colour, “of bdellium,”
Num_11:7. By an “evil eye” is meant, envy, jealousy, grudging, ill- judged parsimony; to turn the eyes on any one, is to regard him and his interests; to find grace in any one's eyes, Rth_2:10, is to win his friendship and good will. “The eyes of servants look unto the hands of their masters,” Psa_123:2, to observe the least motion, and obey the least signal. “Their eyes were opened.” Gen_3:7, they began to comprehend in a new manner. “The wise man's eyes are in his head,”
Ecc_2:14, he does not act by chance. The eye of the soul, in a moral sense, is the intention, the desire. God threatens to set his eyes on the Israelites for evil, and not for good, Amo_9:4. Nebuchadnezzar recommends to Nebuzaradan that he would “set his eyes” on Jeremiah, and permit him to go where he pleased, Jer_39:12; Jer_40:4. Sometimes expressions of this kind are taken in a quite opposite sense: “Behold the eyes of the Lord are on the sinful kingdom; and I will destroy it,” Amo_9:8. To be eyes to the blind, or to serve them instead of eyes, is sufficiently intelligible, Job_29:15. The Persians called those officers of the crown who had the care of the king's interests and the management of his finances, the king's eyes. Eye service is peculiar to slaves, who are governed by fear only; and is to be carefully guarded against by Christians, who ought to serve from a principle of duty and affection, Eph_6:6; Col_3:22. The lust of the eyes, or the desire of the eyes, comprehends every thing that curiosity, vanity, &c, seek after; every thing that the eyes can present to men given up to their passions, 1Jn_2:16. “Cast ye away every man the abomination of his eyes,” Eze_20:7-8; let not the idols of the Egyptians seduce you. The height or elevation of the eyes is taken for pride, Sir_23:5. St. Paul says that the Galatians would willingly have “plucked out their eyes” for him, Gal_4:15; expressing the intensity of their zeal, affection, and devotion to him. The Hebrews call the apple of the eye the black daughter of the eye. To keep any thing as the apple of the eye, is to preserve it with particular care, Deu_32:10 : “He that toucheth you, toucheth the apple of mine eye,” Zec_2:8; attempts, to injure, me in the tenderest part, which men instinctively defend. The eye and its actions are occasionally transferred to God: “The eyes of the Lord run to and fro through the whole earth,” Zec_4:10; 2Ch_16:9; Psa_11:4. “The eyes of the Lord are in every place, beholding the evil and the good,” Pro_15:3. “The Lord looked down from heaven,”
&c. We read, Mat_6:22, “The light,” or lamp, “of the body is the eye; if therefore thine eye be single,” simple, clear, απλους, “thy whole body shall be full of light; but if thine eye be evil,” distempered, diseased, “thy whole body shall be darkened.” The direct allusion may hold to a lantern, or lamp, λυξνος; if the glass of it be clear, the light will shine through it strongly; but if the glass be soiled, dirty, foul, but little light will pass through it: for if they had not glass lanterns, such as we use, they had others in the east made of thin linen, &c: these were very liable to receive spots, stains, and foulnesses, which impeded the passage of the rays of light from the luminary within. So, in the natural eye, if the cornea be single, and the humours clear, the light will act correctly; but if there be a film over the cornea, or a cataract, or a skin between any of the humours, the rays of light will never make any impression on the internal seat of sight, the retina. By analogy, therefore, if the mental eye, the judgment, be honest, virtuous, sincere, well-meaning, pious, it may be considered as enlightening and directing the whole of a person's actions; but if it be perverse, malign, biassed by undue prejudices, or drawn aside by improper views, it darkens the understanding, perverts the conduct, and suffers a man to be misled by his unwise and unruly passions.
2. The orientals, in some cases, deprive the criminal of the light of day, by sealing up his eyes. A son of the Great Mogul was actually suffering this punishment when Sir Thomas Roe visited the court of Delhi. The hapless youth was cast into prison, and deprived of the light by some adhesive plaster put upon his eyes, for the space of three years; after which the seal was taken away, that he might with freedom enjoy the light; but he was still detained in prison. Other princes have been treated in a different manner, to prevent them from conspiring against the reigning monarch, or meddling with affairs of state: they have been compelled to swallow opium and other stupifying drugs, to weaken or benumb their faculties, and render them unfit for business. Influenced by such absurd and cruel policy, Shah Abbas, the celebrated Persian monarch, who died in 1629, ordered a certain quantity of opium to be given every day to his grandson, who was to be his successor, to stupify him, and prevent him from disturbing his government. Such are probably the circumstances alluded to by the prophet: “They have not known nor understood; for he hath shut their eyes that they cannot see; and their hearts that they cannot understand,” Isa_44:18. The verb טוח , rendered in our version, to shut, signifies “to overlay,” “to cover over the surface;” thus, the king of Israel prepared three thousand talents of gold, and seven thousand talents of refined silver, to overlay the walls of the temple, 1Ch_29:4. But it generally signifies to overspread, or daub over, as with mortar or plaster, of which Parkhurst quotes a number of examples; a sense which entirely corresponds with the manner in which the eyes of a criminal are sealed up in some parts of the east. The practice of sealing up the eyes, and stupifying a criminal with drugs, seems to have been contemplated by the same prophet in another passage of his book: “Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed.”
3. Deprivation of sight was a very common punishment in the east. It was at first the practice to sear the eyes with a hot iron; but a discovery that this was not effectual, led to the cruel method of taking them out altogether with a sharp-pointed instrument. The objects of this barbarity were usually persons who aspired to the throne, or who were considered likely to make such an attempt. It was also inflicted on chieftains, whom it was desirable to deprive of power without putting them to death. For this reason the hapless Zedekiah was punished with the loss of sight, because he had rebelled against the king of Babylon, and endeavoured to recover the independence of his throne: “Then he put out the eyes of Zedekiah; and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death,” Jer_52:11.
4. Females used to paint their eyes. The substance used for this purpose is called in Chaldee כהל , cohol; by the LXX, στιβι. Thus we read of Jezebel, 2Ki_9:30, that, understanding that Jehu was to enter Samaria, she decked herself for his reception, and (as in the original Hebrew) “put her eyes in paint.” This was in conformity to a custom which prevailed in the earliest ages. As large black eyes were thought the finest, the women, to increase their lustre, and to make them appear larger, tinged the corner of their eyelids with the impalpable powder of antimony or of black lead. This was supposed also to give the eyes a brilliancy and humidity, which rendered them either sparkling or languishing, as suited the various passions. The method of performing this among the women in the eastern countries at the present day, as described by Russel, is by a cylindrical piece of silver or ivory, about two inches long, made very smooth, and about the size of a common probe; this is wet with water, and then dipped into a powder finely levigated, made from what appears to be a rich lead ore, and applied to the eye; the lids are closed upon it while it is drawn through between them. This blacks the inside, and leaves a narrow black rim all round the edge. That this was the method practised by the Hebrew women, we infer from Isa_3:22, where the prophet, in his enumeration of the articles which composed the toilets of the delicate and luxurious daughters of Zion, mentions “the wimples and the crisping pins,” or bodkins for painting the eyes. The satirist Juvenal describes the same practice:—
Ille supercilium madida fuligine tinctum Obliqua producit acu, pingitque trementes Atollens oculos.
SAT. 2.
“These with a tiring pin their eyebrows dye Till the full arch gives lustre to the eye.” GIFFORD.
This custom is referred to by Jer_4:30 :—
“Though thou clothest thyself in scarlet, Though thou adornest thyself with ornaments of gold,
Though thou distendest thine eyes with paint, In vain shalt thou set forth thy beauty; Thy paramours have rejected thee.”
And Ezekiel, describing the irregularities of the Jewish nation, under the idea of a debauched woman, says, כהלת עיניכּ , “Thou didst dress thine eyes with cohol;” which the Septuagint render, ‘Εστιβιζου τους
 
οφθαλμους σου, “Thou didst dress thine eyes with stibium,” Eze_23:40.
5. The passage, Psa_123:2, derives a striking illustration from the customs of the east. The servants or slaves in eastern countries attend their masters or mistresses with the profoundest respect. Maundrell observes, that the servants in Turkey stand round their master and his guests in deep silence and perfect order, watching every motion. Pococke says, that at a visit in Egypt every thing is done with the greatest decency and the most profound silence, the slaves or servants standing at the bottom of the room, with their hands joined before them, watching with the utmost attention every motion of their master, who commands them by signs. De la Motraye says, that the eastern ladies are waited on even at the least wink of the eye, or motion of the fingers, and that in a manner not perceptible to strangers.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


ı̄ (עין, ‛ayin; ὀφθαλμός, ophthalmós):
(1) The physical organ of sight, ?the lamp of the body? (Mat_6:22), one of the chief channels of information for man. A cruel custom therefore sanctioned among heathen nations the putting out of the eyes of an enemy or a rival, because thus his power was most effectually shattered (Jdg_16:21; 2Ki_25:7; Jer_39:7). Such blinding or putting out of the ?right eye? was also considered a deep humiliation, as it robbed the victim of his beauty, and made him unfit to take his part in war (1Sa_11:2; Zec_11:17).
The eye, to be useful, was to be ?single,? i.e. not giving a double or uncertain vision (Mat_6:22 = Luk_11:34). Eyes may grow dim with sorrow and tears (Job_17:7), they may ?waste away with griefs? (Psa_6:7; Psa_31:9; Psa_88:9). They may ?pour down? (Lam_3:49), ?run down with water? (Lam_1:16; Lam_3:48). Eyes may ?wink? in derision (Psa_35:19; Pro_6:13; Pro_10:10; compare also Pro_16:30; Pro_30:17), and the harlot takes the lustling ?with her eyelids? (Pro_6:25). To 'lift up the eyes' (Gen_13:10 et passim) means to look up or around for information and often for help; to 'turn away the eye' or 'hide the eyes' indicates carelessness and lack of sympathy (Pro_28:27); to 'cast about the eyes,' so that they ?are in the ends of the earth? (Pro_17:24) is synonymous with the silly curiosity of a fool, and with the lack of attention of him who is everywhere but at his work. In the execution of justice the ?eye shall not pity,? i.e. not be deflected from the dictates of the law by favorable or unfavorable impressions (Deu_19:13 et passim), nor spare (Eze_5:11 et passim), and the lex talionis demanded ?life for life, eye for eye, tooth for tooth, hand for hand, foot for foot? (Exo_21:24; Deu_19:21).
(2) Figurative: The eye of the heart or mind, the organ of spiritual perception, which may be enlightened or opened (Psa_119:18). This is done by the law of God (Psa_19:8) or by the spirit of God (Eph_1:18), or it may be ?darkened? and ?holden? (Luk_24:16; compare Mat_13:13; 2Co_4:4).
(3) The eye as an index of the mind and disposition of man. The Bible speaks of the ?good? margin, or ?bountiful? eye, i.e. the kindly, disposition (Pro_22:9); of ?proud,? haughty,? ?lofty eyes? (Psa_18:27; Psa_131:1; Pro_6:17); of the 'lowly eyes' of the humble (Job_22:29 margin; compare also Luk_18:13); of 'adulterous eyes,' ?eyes which play the harlot? (Eze_6:9, in the sense of idolatrous inclinations; 2Pe_2:14). Rage or anger is shown by the ?sharpening? of the eyes (Job_16:9).
(4) The eyes of God, as well as the ?seven eyes? of the Lamb (Rev_5:6) and the 'many eyes' of the four living creatures of the Apocalypse (Rev_4:6; also Eze_1:18; Eze_10:12) are figurative expressions for the omniscience of God (compare Heb_4:13; Psa_139:16) and of His watchfulness and loving care (Jer_32:19). As the human eye may, with the slightest glance or motion, give an indication, a command, so God is able to ?guide? or ?counsel? His obedient child ?with his eye? (Psa_32:8).
(5) three Hebrew expressions are translated by ?apple of the eye?: (a) אישׁון, 'ı̄shōn, literally, ?the little man,? which probably means the ?pupil of the eye,? it being the part of the eye in which the close onlooker may see his image reflected en miniature. Several oriental languages have very similar expressions (Deu_32:10; Psa_17:8; Pro_7:2). (b) בּבה, bābhāh, literally, ?the gate of the eye? (Zec_2:8). (c) בּת־עין, bath-‛ayin, literally, ?the daughter of the eye? (Psa_17:8; Lam_2:18). All these three phrases seem to indicate the pupil rather than the ?apple of the eye,? and designate the most sensitive part of the eye, which we protect with the greatest care. Thus the Scriptures declare, for our great comfort, that God will protect and care for those that are His own.
To eye (עון, ‛āwan, ?to watch closely,? ?to look maliciously at?): ?Saul eyed David from that day and forward? (1Sa_18:9). See ENVY; EVIL EYE.

International Standard Bible Encyclopedia
PRINTER 1915.


In most languages this important organ is used by figurative application, as the symbol of a large number of objects and ideas. In the East such applications of the word 'eye' have always been uncommonly numerous; and they were so among the Hebrews. It may be serviceable to distinguish the following uses of the word, few of which are common in this country, unless so far as they have become so through the translation of the Bible.
1. A fountain. This use of the word probably originated from the eye being regarded as the fountain of tears.
2. Color, as in the phrase 'and the eye (color) of the woman was as the eye (color) of bdellium' (Num_11:7). This originated perhaps in the eye being the part of the body which exhibits different colors in different persons.
3. The surface, as 'the surface (eye) of the land' (Exo_10:5; Exo_10:15; Num_22:5; Num_22:11).
4. In Son_4:9, 'eye' seems to be used poetically for 'look,' as is usual in most languages; 'Thou hast stolen my heart with one of thy looks' (eyes).
5. In Pro_23:31, the term 'eye' is applied to the beads or bubbles of wine, when poured out, but our version preserves the sense of 'color.'
To these some other phrases, requiring notice and explanation, may be added:
'Before the eyes' of anyone, meaning in his presence; or, as we should say, 'before his face' (Gen_23:11; Gen_23:18; Exo_4:30).
'In the eyes' of anyone, means what appears to be so, or so in his individual judgment or opinion; and is equivalent to 'seeming' or 'appearing' (Gen_19:8; Gen_29:20; margin 2Sa_10:3).
'To set the eyes' upon any one, is usually to regard him with favor (Gen_44:21; Job_24:23; Jer_39:12); but it occurs in a bad sense, as of looking with anger, in Amo_9:8. But anger is more usually expressed by the contrary action of turning the eyes away.
As many of the passions, such as envy, pride, pity, and desire, are expressed by the eye; so, in the Scriptural style, they are often ascribed to that organ. Hence such phrases as 'evil eye' (Mat_20:15); 'bountiful eye' (Pro_22:9); 'haughty eyes' (Pro_6:17); 'wanton eyes' (Isa_3:16); 'eyes full of adultery' (2Pe_2:14); 'the lust of the eyes' (1Jn_2:16). This last phrase is applied by some to lasciviousness, by others to covetousness; but it is best to take the expression in the most extensive sense, as denoting a craving for the gay vanities of this life (comp. Eze_24:25). In the same chapter of Ezekiel (Eze_24:16), 'the desire of thy eyes' is put not for the prophet's wife directly, as often understood, but for whatever is one's greatest solace and delight; which in this case was the prophet's wife?but which in another case might have been something else.
In Zec_4:10, the angels of the Lord are called 'His eyes,' as being the executioners of His judgments, and watching and attending for His glory. From some such association of ideas, the favorite ministers of state in the Persian monarchy were called 'the king's eyes.' So, in Num_10:31, 'to be instead of eyes' is equivalent to being a prince, to rule and guide the people.
The expression in Psa_123:2, 'As the eye's of servants look unto the hands of their masters,' has suggested a number of curious illustrations from Oriental history and customs, tending to show that masters, especially when in the presence of others, are in the habit of communicating to their servants orders and intimations by certain motions of their hands, which, although scarcely noticeable by other persons present, are clearly understood and promptly acted upon by the attendants. This custom keeps them with their attention bent upon the hand of their master, watching its slightest motions.
Respecting blinding the eyes as a punishment, or political disqualification, see Punishments.

Fig. 177?Painted eyes
'Painting the eyes,' or rather the eyelids, with a kind of black powder, is more than once alluded to in Scripture, although this scarcely appears in the Authorized Version, as our translators, unaware of the custom, usually render 'eye' by 'face,' although 'eye' is still preserved in the margin. So Jezebel 'painted her eyes,' literally, 'put her eyes in paint,' before she showed herself publicly (2Ki_9:30). This action is forcibly expressed by Jeremiah (Jer_4:30), 'though thou rentest thine eyes with painting.' Ezekiel (Eze_23:40) also represents this as a part of high dress?'For whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments.' The custom is also, very possibly, alluded to in Pro_6:25?'Lust not after her beauty in thine heart, neither let her take thee with her eyelids.' It certainly is the general impression in Western Asia that this embellishment adds much to the languishing expression and seducement of the eyes, although Europeans find some difficulty in appreciating the beauty which the Orientals find in this adornment.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Psa_17:8 (b) The psalmist compares himself, in regard to his need for protection, to an eye in the head. He feels that he must be well sheltered by the Lord in order to keep from being hurt by the people.

Psa_32:8 (a) The Lord promises to direct His children by His look. Of course, His child must keep looking into His face in order to learn what His eye expresses. This is done by prayer and Bible study.

Ecc_1:8 (b) This is typical of the failure of things of earth to satisfy the craving of the heart.

Lam_2:18 (a) This represents a call for all Israel to weep bitterly and constantly about their sins, showing a spirit of repentance and a desire to return to GOD.

Lam_3:51 (b) What we see certainly affects our desires and our actions. As we gaze upon CHRIST JESUS we desire to be like Him, and we purpose to live for Him. We purchase clothing because we see, and it appeals to us. We purchase a house because we see, and It meets our desires. In our early days we see a companion and he or she attracts our heart's affections and we marry that person. So the eye affects the heart. Let us therefore look unto JESUS.

Eze_1:18 (b) These eyes probably represent the omniscience of the Spirit of GOD. When it is written that there are seven "eyes" it no doubt means that there is perfect vision and understanding on the part of this wonderful Person. (See also Eze_10:12).

Dan_7:8 (a) This probably is a figure of the unusual vision and knowledge of this king. It may represent some great world power, whether religious or political, whose spies are everywhere, learning the secrets of nations, of clubs, or associations, to use for the profit of this cruel ruler. This truth is indicated in verse Dan_7:7. (See also Dan_7:20).

Zec_2:8 (a) This term is used to express the great value of Israel to GOD. If anyone touched His people to persecute or injure them, He felt it keenly and would come to their rescue.

Zec_3:9 (b) The stone represents the Lord JESUS CHRIST. The seven eyes represent the person of the Holy Spirit in His omniscience. CHRIST was fully Spirit-filled, Spirit-led, Spirit- guided. The seven eyes represent the perfections of the Spirit of GOD, all of which perfections were manifest in CHRIST JESUS. (See also Rev_5:6).

Zec_11:17 (a) This is figurative of the removal of power and of vision from false leaders. When GOD arises to execute vengeance, He will strip from His enemies their power of vision and strength.

Mat_5:29 (a) It is an actual eye but figuratively it means that if we are so intent an seeing things we should not see that we cannot and will not trust the Saviour, then it is better to have the eye removed so that the soul may not be hindered in following the Lord fully.

Mat_6:22 (b) The Lord is telling us that we are to look straight forward and have an eye "single for His glory." We are to look off from every other attraction to JESUS only. Our eyes affect our hearts, therefore we are to let only those things enter our minds and hearts through the eye gate that will bring glory to GOD and blessing to us.

Mat_7:4 (a) This is typical of the little things in the life of the other person which we may see and dislike while we at the same time overlook the big things which are wrong in our own lives.

Eph_1:18 (a) It is typical of our inability to understand and to grasp spiritual truths offered to us from GOD, unless the Lord explains and teaches us.
Wilson's Dictionary of Bible Types
press 1957.


Eye
( עִיַןa'yin, from the idea of flowing [see below]; ὀφθαλμός). In most languages this important organ is used by figurative application, as the symbol of a large number of objects and ideas. In the East such applications of the word "eye" have always been uncommonly numerous, and they were so among the Hebrews. It may be serviceable to distinguish the following uses of the word, few of which are common among us except so far as they have become so through the translation of the Bible. (See Gesenius, Hebrews Lex.; Wemyss's Symbol. Dict.)
(1.) A fountain. This use of the word has already been indicated. SEE AIN. It probably originated from the eye being regarded as the fountain of tears.
(2.) Color, as in the phrase "and the eye (color) of the manna was as the eve (color) of ladellium" (Num_11:7). This originated, pearhaps, in the eye being the part of the body which exhibits different colors in different persons.
(3.) The surface, as "the surface (eye) of the land" (Exo_10:5; Exo_10:15; Num_22:5; Num_22:11): the last is the passage which affords most sanction to the notion that עִיִןmeans in some places "face." This is the sense which our own and other versions give to "eye to eye" (Num_14:14, etc.), translated "face to face." The phrases are indeed equivalent in meaning; but we are not thence to conclude that the Hebrews meant "face" when they said "eye," but that they chose the opposition of the eyes, instead of that of the faces, to express the general meaning. Hence, therefore, we may object to the extension of the signification in such passages as 1Sa_16:12, where "beautiful eyes" (עֵינִיַם יְפֵה) is rendered "fair countenance."
(4.) It is also alleged that a between (or about) the eyes means the forehead, in Exo_13:9; Exo_13:16, and the forepart of the head, in Deu_6:8; but the passages are sufficiently intelligible if understood to denote what they literally express; and with reference to the last it may be remarked that there is hair about the eves as well as on the head, the removal of which might well be' interdicted as an act of lamentation.
(5.) In Son_4:9 “eye" seems to be used poetically for “look," as is usual in most languages: "thou hast stolen my heart with one of thy looks" (eyes).
(6.) In Pro_23:31, the term "eye" is applied to the beads or bubbles af wine, when poured out, but our version preserves the sense of "color."
(7.) To these some other phrases, requiring notice and explanation, may be added:
"Before the eyes" of any one, meaning in his presence, or, as we should say, "before his face" (Gen_23:11; Gen_23:18; Exo_4:30).
"In the eyes" of any one means what appears to be so or so in his individual judgment or opinion, and is equivalent to "seeming" or "appearing" (Gen_19:8; Gen_29:20; 1Sa_12:3).
"To set the eyes" upon any one is usually to regard him with favor (Gen_44:21; Job_24:23; Jer_39:12); but it occurs in a bad sense, as of looking with anger, in Amo_9:8. But angels more usually expressed by the contrary action of turning the eyes away. As many of the passions, such as envy, pride, pity, desire, are expressed by the eye, so, in the scriptural style, they are often ascribed to that organ. Hence such phrases as "evil eye" (Mat_20:15), "bountiful eye" (Pro_22:9), "haughty eyes" (Pro_6:17), "wanton eyes" (Isa_3:16), "eyes full of adultery" (2Pe_2:14), "the lust of the eves" (1Jn_2:16). This last phrase is applied by some to lasciviousness, by others to covetousness; but it is best to take the expression in the most extensive sense, as denoting a craving for the gay vanities of this life (comp. Eze_24:25). In the same chapter of Ezekiel (Eze_24:16), "the desire of they eyes" is put not for the prophet's wife directly, as often understood, but for whatever is one's greatest solace and delight, which in this case was the prophet's wife, but which in another case might have been something else.
Whether the Hebrews attached the same ideas to the expression "evil eye" (Pro_23:6; Pro_28:22) as is done by the Orientals at the present day is not easy to ascertain. It has been obseraed by Mr. Lane, and also by Mrs. Poole, that "nothing distresses an Egyptian parent more than that which in other countries is considered to convey a compliment — admiration of the child. If any one is seen to stare at so as to envy the offspring, the mother hastily snatches it away, to perform some superstitious rite, as a charm against the supposed evil eye." And Mr. Roberts says, among the Hindoos, the kan-nuru, "evil eye," of some people is believed to have a most baneful effect upon whatsoever it shall be fixed. Those who are reputed to have such eyes are always avoided, and none but near relations will invite them to a feast.
In Zec_4:10, the angels of the Lord are called "his eyes," as being the executioners of his judgments, and watching and attending for his glory. From some such association of ideas, the favorite ministers of state in the Persian monarchy were called "the king's eyes." So, in Num_10:31, "to be instead of eyes" is equivalent to being a prince, to rule and guide the people. This occurs also in the Greek poets, as in Pindar (Olymp. 2:10), where "the eye of Sicilia" is given as a title to one of the chief men in Sicily, showing his power. In like manner, in the same poet, "the eye of the army" stands for a good commander (Olymp. 6:16).
To keep anything as the apple or pupil of the eye is to preserve it with particular care (Deu_32:10; Zec_2:8). Eye-service is peculiar to slaves, who are governed by fear only, and is to be carefully guarded against by Christians, who ought to serve from a principle of duty and affection (Eph_6:6; Col_3:22).
The expression in Psa_123:2; "As the eyes of servants look unto the hand's of their masters," has suggested a number of curious illustrations from Oriental history and customs, tending to show that masters, especially when in the presence of others, are in the habit of communicating to their servants' orders and intimations by certain motions of their hands, which, although scarcely noticeable by other persons present, are clearly understood and promptly acted upon by the attendants. This custom keeps them with their attention bent upon the hand of their master watching its slightest motions. (See Kitto's Daily Bible Illustra. on Pro_6:13.)
The celebrated passage "Why beholdest thou the mote that is in thy brother's aye, and considerest not the beam that is in thine own eye" (Mat_7:3), has occasioned much waste of explanation. It seems mecuch better to understand it as a hyperbolical proverbial expression, than to contend that as δοκός cannot literally mean "a beam," it must here signify something else, a disease, a thorn, etc. (see Doddridge and Campbell, in loc.). As a proverbial plurase, parallels have been produced abundantly from the Rabbins, from the fathers, and from the classics. SEE BLIND.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





Norway

FACEBOOK

Participe de nossa rede facebook.com/osreformadoresdasaude

Novidades, e respostas das perguntas de nossos colaboradores

Comments   2

BUSCADAVERDADE

Visite o nosso canal youtube.com/buscadaverdade e se INSCREVA agora mesmo! Lá temos uma diversidade de temas interessantes sobre: Saúde, Receitas Saudáveis, Benefícios dos Alimentos, Benefícios das Vitaminas e Sais Minerais... Dê uma olhadinha, você vai gostar! E não se esqueça, dê o seu like e se INSCREVA! Clique abaixo e vá direto ao canal!


Saiba Mais

  • Image Nutrição
    Vegetarianismo e a Vitamina B12
  • Image Receita
    Como preparar a Proteína Vegetal Texturizada
  • Image Arqueologia
    Livro de Enoque é um livro profético?
  • Image Profecia
    O que ocorrerá no Armagedom?

Tags