Difference between revisions of "Eye"

&nbsp;Exodus 21:26&nbsp;Leviticus 24:20&nbsp;Matthew 5:38&nbsp;Leviticus 21:20&nbsp;Judges 16:21&nbsp;2 Kings 25:7&nbsp;1 Samuel 11:2&nbsp;Genesis 29:17 <p> [[Extended]] uses The Old [[Testament]] often speaks of the eye where we would speak of the person, reflecting the Hebrew concept of bodily parts as semi-independent entities. The eye can thus approve actions (&nbsp;Job 29:11 ). The eyes can be full of adultery (&nbsp;2 Peter 2:14 ) and can desire (&nbsp;Psalm 54:7 ) or lust (&nbsp;Numbers 15:39; &nbsp;1 John 2:16 ). The eyes despise (&nbsp;Esther 1:17 ), are dissatisfied (&nbsp;Proverbs 27:20; &nbsp;Ecclesiastes 4:8 ), and can dwell on past provocation (&nbsp;Job 17:2 ). Job even spoke of entering a covenant with his eyes as if they were a second party (&nbsp;Job 31:1 ). [[Eyes]] can be evil, that is, greedy or stingy. Such an evil eye refuses to loan when the sabbatical year is near (&nbsp;Deuteronomy 15:9 ) and begrudges a brother food (&nbsp;Deuteronomy 28:54 ). The evil eye of &nbsp;Matthew 6:23 is often interpreted as an unhealthy eye in contrast to the single (whole, healthy) eye of &nbsp; Matthew 6:22 . The Matthean context of teaching on treasure in heaven (&nbsp;Matthew 6:19 ) and serving mammon or riches (&nbsp;Matthew 6:24 ) as well as the usage in &nbsp;Matthew 20:15 suggest that the familiar Old Testament idea of the evil eye as the stingy eye is in mind here also. The eyes can be generous to the poor (&nbsp; Proverbs 22:9 ). The eyes can scorn and mock (&nbsp;Proverbs 30:17 ), spare an enemy (&nbsp;1 Samuel 24:10; &nbsp;Isaiah 13:18 ), or wait for a time to sin (&nbsp;Job 24:15 ). The eyes can offend (&nbsp;Matthew 5:19 ), that is, cause someone to sin. Jesus' call to pluck out the offending eye is an exaggerated call to let nothing cause one to sin. </p> <p> Expressions The “apple of the eye” is a description of the pupil. &nbsp;Proverbs 7:2 called for making God's law the apple of one's eye, that is, something of value to be guarded (kept) carefully. To “make any baldness between your eyes” (&nbsp; Deuteronomy 14:1 KJV) means to shave one's forelocks (NRSV, REB). Bribes blind the eyes of judges causing them to ignore justice (&nbsp; Deuteronomy 16:19; &nbsp;1 Samuel 12:3 ). The difficult expression “covering the eyes” (&nbsp;Genesis 20:16 KJV), denotes either compensation for injury (REB), covering the offense (NIV), or else exoneration or some similar term (NRSV, NAS, TEV). In some way [[Sarah]] was vindicated; [[Abimelech]] and his company could see nothing to criticize in her behavior; and her marriage was saved. </p> <p> The difficult expression, “daughter of the eye” (&nbsp;Lamentations 2:18 NAS margin), rendered “apple of the eye” by the KJV is generally understood as a poetic equivalent for the eye. To see “eye to eye” (&nbsp; Isaiah 52:8 ) is either to see in plain sight (NRSV) or to see with one's own eyes. </p> <p> Eyes which have been enlightened or brightened (&nbsp;1 Samuel 14:27 ) are likely an image for being refreshed (REB, TEV). Compare &nbsp;Psalm 13:3 . Light of the eyes can parallel strength (&nbsp;Psalm 38:10; compare &nbsp;Proverbs 15:30 ). The Lord's commands could enlighten the eyes (&nbsp;Psalm 19:8 ) in this sense of giving strength or in the sense of giving understanding. </p> <p> To fasten one's eyes (&nbsp;Acts 11:6 ) is to look closely. [[Heavy]] eyes (&nbsp;Mark 14:40 ) are drowsy eyes. To have one's eyes opened (&nbsp;Genesis 3:5; &nbsp;Genesis 21:19 ) is to be made aware or to recognize. The image of “tearing out ones eyes” (&nbsp;Galatians 4:15 ) pictures willingness to do anything. Winking one's eyes (&nbsp;Psalm 35:19; &nbsp;Proverbs 6:13; &nbsp;Proverbs 10:10; compare &nbsp;Proverbs 16:30 ) is associated with hate, treachery, and troublemaking. </p> <p> God's eye(s) God's eye or eyes is a frequent picture of God's providential care. God guides with His eye (&nbsp;Psalm 32:8 ), that is, gives counsel while offering His watchcare. [[Deliverance]] from death and famine result from God's watchful eye (&nbsp;Psalm 33:18-19 ). The image of God's eye(s) ranging throughout the earth (&nbsp;2 Chronicles 16:9; &nbsp;Proverbs 15:3; &nbsp;Jeremiah 16:17 ) symbolizes God's knowledge of all human activity and His control over it. [[Apocalyptic]] pictures involving numerous eyes (&nbsp;Ezekiel 1:18; &nbsp;Ezekiel 10:12; &nbsp;Revelation 4:6 ), likewise, reassure of God's awareness of His people's plight wherever they might be. </p> <p> Other uses The Hebrew term for eye is used in a variety of expressions not related to sight or seeing. The word can be translated spring (&nbsp;Genesis 16:7; &nbsp;Numbers 33:9 ). The term can refer to the (sur)face of the land (&nbsp;Exodus 10:5 ,Exodus 10:5,&nbsp;10:15; &nbsp;Numbers 22:5 ,Numbers 22:5,&nbsp;22:11 ) or to facets (faces) of a stone (&nbsp;Zechariah 3:9 ). The term is used for the sparkling of wine (&nbsp;Proverbs 23:31 ) perhaps in reference to bubbles that resemble eyes. The word translated “color” in &nbsp;Numbers 11:17 is also a word for eye. </p> <p> Chris Church </p>

<p> <em> ‛Ayin </em> (עַיִן, 5869), “eye; well; surface; appearance; spring.” <em> ‛Ayin </em> has cognates in Ugaritic, Akkadian, Aramaic, and other Semitic languages. It occurs about 866 times and in all periods of biblical Hebrew (5 times in biblical Aramaic). </p> <p> First, the word represents the bodily part, “eye.” In Gen. 13:10, <em> ‛ayin </em> is used of the “human eye”: “And [[Lot]] lifted up his eyes, and beheld all the plain of Jordan.…” It is also used of the “eyes” of animals (Gen. 30:41), idols (Ps. 115:5), and God (Deut. 11:12— anthropomorphism). The expression “between the eyes” means “on the forehead”: “And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord’s law may be in thy mouth …” (Exod. 13:9). “Eyes” are used as typical of one’s “weakness” or “hurt”: “And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called [[Esau]] his eldest son, and said …” (Gen. 27:1). The “apple of the eye” is the central component, the iris: “Keep me as the apple of the eye” (Ps. 17:8). “Eyes” might be a special feature of “beauty”: “Now he was ruddy, and withal [fair of eyes], and goodly to look to” (1 Sam. 16:12). </p> <p> <em> ‛Ayin </em> is often used in connection with expressions of “seeing”: “And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you” (Gen. 45:12). The expression “to lift up one’s eyes” is explained by a verb following it: one lifts up his eyes to do something—whatever the verb stipulates (cf. Gen. 13:10). “Lifting up one’s eyes” may also be an act expressing “desire,” “longing,” “devotion”: “And it came to pass after these things, that his master’s wife [looked with desire at] [[Joseph]] …” (Gen. 39:7). The “eyes” may be used in gaining or seeking a judgment, in the sense of “seeing intellectually,” “making an evaluation,” or “seeking an evaluation or proof of faithfulness”: “And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him” (Gen. 44:21). </p> <p> “Eyes” sometimes show mental qualities, such as regret: “Also regard not [literally, “do not let your eye look with regret upon”] your stuff; for the good of all the land of Egypt is yours” (Gen. 45:20). “Eyes” are used figuratively of mental and spiritual abilities, acts and states. So the “opening of the eyes” in Gen. 3:5 (the first occurrence) means to become autonomous by setting standards of good and evil for oneself. In passages such as Prov. 4:25, “eye” represents a moral faculty: “Let thine eyes look right on, and let thine eyelids look straight before thee.” Prov. 23:6 uses the word of a moral state (literally“evil eye”): “Eat thou not the bread of [a selfish man], neither desire thou his dainty meats.” An individual may serve as a guide, or one’s “eyes”: “And he said, [[Leave]] us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes” (Num. 10:31). </p> <p> The phrase, “in the eye of,” means “in one’s view or opinion”: “And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes” (Gen. 16:4). </p> <p> Another phrase, “from the eyes of,” may signify that a thing or matter is “hidden” from one’s knowledge: “And a man lie with her carnally, and it be hid from the eyes of her husband, and [she be undetected] …” (Num. 5:13). </p> <p> In Exod. 10:5, the word represents the “visible surface of the earth”: “And they shall cover the face of the earth, that one cannot be able to see the earth.…” Lev. 13:5 uses <em> ‛ayin </em> to represent “one’s appearance”: “And the priest shall look on him the seventh day: and behold, if the plague in his sight be at a stay [NASB, “if in his eyes the infection has not changed”].…” A “gleam or sparkle” is described in the phrase, “to give its eyes,” in passages such as Prov. 23:31: “Look not thou upon the wine when it is red, when it giveth his color [gives its eyes] in the cup.…” </p> <p> <em> ‛Ayin </em> also represents a “spring” (literally, an “eye of the water”): “And the angel of the Lord found her by a spring [KJV, “fountain”] of water in the wilderness, by the spring [KJV, “fountain”] on the way to Shur” (Gen. 16:7). </p> <p> <em> Ma‛yân </em> (מַעְיָנָה, Strong'S #4599), “spring.” This word appears 23 times in the Old Testament. In Lev. 11:36, <em> ma‛yân </em> means “spring”: “Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.” Another example is found in Gen. 7:11: “In the six hundredth year of Noah’s life, in the second month, … the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.” </p>

<div> '''1: ὀφθαλμός ''' (Strong'S #3788 — Noun Masculine — ophthalmos — of-thal-mos' ) </div> <p> akin to opsis, "sight," probably from a root signifying "penetration, sharpness" (Curtius, Gk. Etym.) (cp. Eng., "ophthalmia," etc.). is used (a) of the physical organ, e.g., &nbsp;Matthew 5:38; of restoring sight, e.g., &nbsp;Matthew 20:33; of God's power of vision, &nbsp;Hebrews 4:13; &nbsp;1 Peter 3:12; of Christ in vision, &nbsp;Revelation 1:14; &nbsp;2:18; &nbsp;19:12; of the [[Holy]] Spirit in the unity of Godhood with Christ, &nbsp;Revelation 5:6; (b) metaphorically, of ethical qualities, evil, &nbsp;Matthew 6:23; &nbsp;Mark 7:22 (by metonymy, for envy); singleness of motive, &nbsp; Matthew 6:22; &nbsp;Luke 11:34; as the instrument of evil desire, "the principal avenue of temptation," &nbsp;1 John 2:16; of adultery, &nbsp;2 Peter 2:14; (c) metaphorically, of mental vision, &nbsp;Matthew 13:15; &nbsp;John 12:40; &nbsp;Romans 11:8; &nbsp;Galatians 3:1 , where the metaphor of the "evil eye" is altered to a different sense from that of bewitching (the posting up or placarding of an "eye" was used as a charm, to prevent mischief); by Gospel-preaching Christ had been, so to speak, placarded before their "eyes;" the question may be paraphrased, "What evil teachers have been malignly fascinating you?;" &nbsp;Ephesians 1:18 , of the "eyes of the heart," as a means of knowledge. </p> <div> '''2: ὄμμα ''' (Strong'S #3659 — Noun Neuter — omma — om'-mah ) </div> <p> "sight," is used in the plural in &nbsp;Matthew 20:34 (No. 1 is used in ver. 33); &nbsp; Mark 8:23 (No. 1 is used in ver. 25). The word is more poetical in usage than No. 1, and the writers may have changed the word with a view to distinguishing the simple desire of the blind man from the tender act of the Lord Himself. </p> <div> '''3: τρυμαλιά ''' (Strong'S #5168 — Noun [[Feminine]] — trumalia — troo-mal-ee-ah' ) </div> <p> is used of the "eye" of a needle, &nbsp;Mark 10:25 (from trume, "a hole," truo, "to wear away"). Cp. trema, "a hole, perforation," &nbsp; Matthew 19:24 (some texts have trupema, "a hole," from trupao, "to bore a hole"); &nbsp; Luke 18:25 , as in the most authentic mss. (some texts have trumalia here). </p>

<p> &nbsp;Psalm 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. </p> <p> &nbsp;Psalm 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. </p> <p> &nbsp;Ecclesiastes 1:8 (b) This is typical of the failure of things of earth to satisfy the craving of the heart. </p> <p> &nbsp;Lamentations 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. </p> <p> &nbsp;Lamentations 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. </p> <p> &nbsp;Ezekiel 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 &nbsp;Ezekiel 10:12). </p> <p> &nbsp;Daniel 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 &nbsp;Daniel 7:7. (See also &nbsp;Daniel 7:20). </p> <p> &nbsp;Zechariah 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. </p> <p> &nbsp;Zechariah 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 &nbsp;Revelation 5:6). </p> <p> &nbsp;Zechariah 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. </p> <p> &nbsp;Matthew 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. </p> <p> &nbsp;Matthew 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. </p> <p> &nbsp;Matthew 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. </p> <p> &nbsp;Ephesians 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. </p>

<p> ( עִיַן a'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.) </p> <p> '''(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. </p> <p> '''(2.)''' ''Color,'' as in the phrase "and the eye (color) of the manna was as the eve (color) of ladellium" (&nbsp;Numbers 11:7). This originated, pearhaps, in the eye being the part of the body which exhibits different colors in different persons. </p> <p> '''(3.)''' ''The Surface,'' as "the surface (eye) of the land" (&nbsp;Exodus 10:5; &nbsp;Exodus 10:15; &nbsp;Numbers 22:5; &nbsp;Numbers 22:11): the last is the passage which affords most sanction to the notion that עִיִן means in some places "face." This is the sense which our own and other versions give to "eye to eye" (&nbsp;Numbers 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 &nbsp;1 Samuel 16:12, where "beautiful eyes" (עֵינִיַם יְפֵה) is rendered "fair countenance." </p> <p> '''(4.)''' It is also alleged that a between (or about) the eyes means the forehead, in &nbsp;Exodus 13:9; &nbsp;Exodus 13:16, and the forepart of the head, in &nbsp;Deuteronomy 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. </p> <p> '''(5.)''' In &nbsp;Song of Solomon 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). </p> <p> '''(6.)''' In &nbsp;Proverbs 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." </p> <p> '''(7.)''' To these some other phrases, requiring notice and explanation, may be added: </p> <p> "Before the eyes" of any one, meaning in his presence, or, as we should say, "before his face" (&nbsp;Genesis 23:11; &nbsp;Genesis 23:18; &nbsp;Exodus 4:30). </p> <p> "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" (&nbsp;Genesis 19:8; &nbsp;Genesis 29:20; &nbsp;1 Samuel 12:3). </p> <p> "To set the eyes" upon any one is usually to regard him with favor (&nbsp;Genesis 44:21; &nbsp;Job 24:23; &nbsp;Jeremiah 39:12); but it occurs in a bad sense, as of looking with anger, in &nbsp;Amos 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" (&nbsp;Matthew 20:15), "bountiful eye" (&nbsp;Proverbs 22:9), "haughty eyes" (&nbsp;Proverbs 6:17), "wanton eyes" (&nbsp;Isaiah 3:16), "eyes full of adultery" (&nbsp;2 Peter 2:14), "the lust of the eves" (&nbsp;1 John 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. &nbsp;Ezekiel 24:25). In the same chapter of Ezekiel (&nbsp;Ezekiel 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. </p> <p> Whether the Hebrews attached the same ideas to the expression "evil eye" (&nbsp;Proverbs 23:6; &nbsp;Proverbs 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. </p> <p> In &nbsp;Zechariah 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 &nbsp;Numbers 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). </p> <p> To keep anything as the apple or pupil of the eye is to preserve it with particular care (&nbsp;Deuteronomy 32:10; &nbsp;Zechariah 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 (&nbsp;Ephesians 6:6; &nbsp;Colossians 3:22). </p> <p> The expression in &nbsp;Psalms 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 &nbsp;Proverbs 6:13.) </p> <p> 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" (&nbsp;Matthew 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]]). </p>

<p> '''''ı̄''''' ( עין , <i> '''''‛ayin''''' </i> ; ὀφθαλμός , <i> '''''ophthalmós''''' </i> ): </p> <p> (1) The physical organ of sight, "the lamp of the body" (&nbsp;Matthew 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 (&nbsp;Judges 16:21; &nbsp;2 Kings 25:7; &nbsp;Jeremiah 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 (&nbsp;1 Samuel 11:2; &nbsp;Zechariah 11:17 ). </p> <p> The eye, to be useful, was to be "single," i.e. not giving a double or uncertain vision (&nbsp;Matthew 6:22 = &nbsp; Luke 11:34 ). Eyes may grow dim with sorrow and tears (&nbsp;Job 17:7 ), they may "waste away with griefs" (&nbsp;Psalm 6:7; &nbsp;Psalm 31:9; &nbsp;Psalm 88:9 ). They may "pour down" (&nbsp;Lamentations 3:49 ), "run down with water" (&nbsp;Lamentations 1:16; &nbsp;Lamentations 3:48 ). Eyes may "wink" in derision (&nbsp;Psalm 35:19; &nbsp;Proverbs 6:13; &nbsp;Proverbs 10:10; compare also &nbsp;Proverbs 16:30; &nbsp;Proverbs 30:17 ), and the harlot takes the lustling "with her eyelids" (&nbsp;Proverbs 6:25 ). To 'lift up the eyes' (&nbsp;Genesis 13:10 <i> et passim </i> ) 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 (&nbsp;Proverbs 28:27 ); to 'cast about the eyes,' so that they "are in the ends of the earth" (&nbsp;Proverbs 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 (&nbsp;Deuteronomy 19:13 <i> et passim </i> ), nor spare (&nbsp;Ezekiel 5:11 <i> et passim </i> ), and the <i> lex talionis </i> demanded "life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (&nbsp; Exodus 21:24; &nbsp;Deuteronomy 19:21 ). </p> <p> (2) Figurative: The eye of the heart or mind, the organ of spiritual perception, which may be enlightened or opened (&nbsp; Psalm 119:18 ). This is done by the law of God (&nbsp;Psalm 19:8 ) or by the spirit of God (&nbsp;Ephesians 1:18 ), or it may be "darkened" and "holden" (&nbsp;Luke 24:16; compare &nbsp;Matthew 13:13; &nbsp;2 Corinthians 4:4 ). </p> <p> (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 (&nbsp;Proverbs 22:9 ); of "proud," haughty," "lofty eyes" (&nbsp;Psalm 18:27; &nbsp;Psalm 131:1; &nbsp;Proverbs 6:17 ); of the 'lowly eyes' of the humble (&nbsp;Job 22:29 margin; compare also &nbsp; Luke 18:13 ); of 'adulterous eyes,' "eyes which play the harlot" (&nbsp;Ezekiel 6:9 , in the sense of idolatrous inclinations; &nbsp;2 Peter 2:14 ). [[Rage]] or anger is shown by the "sharpening" of the eyes (&nbsp;Job 16:9 ). </p> <p> (4) The eyes of God, as well as the "seven eyes" of the Lamb (&nbsp;Revelation 5:6 ) and the 'many eyes' of the four living creatures of the Apocalypse (&nbsp;Revelation 4:6; also &nbsp;Ezekiel 1:18; &nbsp;Ezekiel 10:12 ) are figurative expressions for the omniscience of God (compare &nbsp;Hebrews 4:13; &nbsp;Psalm 139:16 ) and of His watchfulness and loving care (&nbsp;Jeremiah 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" (&nbsp;Psalm 32:8 ). </p> <p> (5) three Hebrew expressions are translated by "apple of the eye": ( <i> a </i> ) אישׁון , <i> ''''''ı̄shōn''''' </i> , 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 <i> en miniature </i> . Several oriental languages have very similar expressions (&nbsp;Deuteronomy 32:10; &nbsp;Psalm 17:8; &nbsp;Proverbs 7:2 ). ( <i> b </i> ) בּבה , <i> '''''bābhāh''''' </i> , literally, "the gate of the eye" (&nbsp;Zechariah 2:8 ). ( <i> c </i> ) בּת־עין , <i> '''''bath''''' </i> - <i> '''''‛ayin''''' </i> , literally, "the daughter of the eye" (&nbsp;Psalm 17:8; &nbsp;Lamentations 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. </p> <p> To eye ( עון , <i> '''''‛āwan''''' </i> , "to watch closely," "to look maliciously at"): "Saul eyed David from that day and forward" (&nbsp;1 Samuel 18:9 ). See [[Envy]]; [[Evil Eye]] . </p>