Eye

Watson's Biblical & Theological Dictionary

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,"

 Numbers 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,  Ruth 2:10 , is to win his friendship and good will. "The eyes of servants look unto the hands of their masters,"  Psalms 123:2 , to observe the least motion, and obey the least signal. "Their eyes were opened."  Genesis 3:7 , they began to comprehend in a new manner. "The wise man's eyes are in his head,"

 Ecclesiastes 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,  Amos 9:4 . Nebuchadnezzar recommends to Nebuzaradan that he would "set his eyes" on Jeremiah, and permit him to go where he pleased,  Jeremiah 39:12;  Jeremiah 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,"  Amos 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,  Ephesians 6:6;  Colossians 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,  1 John 2:16 . "Cast ye away every man the abomination of his eyes,"  Ezekiel 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,  Galatians 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,  Deuteronomy 32:10 : "He that toucheth you, toucheth the apple of mine eye,"  Zechariah 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,"  Zechariah 4:10;  2 Chronicles 16:9;  Psalms 11:4 . "The eyes of the Lord are in every place, beholding the evil and the good,"  Proverbs 15:3 . "The Lord looked down from heaven,"

&c. We read,  Matthew 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,"   Isaiah 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,   1 Chronicles 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,"   Jeremiah 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,   2 Kings 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  Isaiah 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  Jeremiah 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,"  Ezekiel 23:40 .

5. The passage,   Psalms 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.

Holman Bible Dictionary

 Exodus 21:26 Leviticus 24:20 Matthew 5:38 Leviticus 21:20 Judges 16:21 2 Kings 25:7 1 Samuel 11:2 Genesis 29:17

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 ( Job 29:11 ). The eyes can be full of adultery ( 2 Peter 2:14 ) and can desire ( Psalm 54:7 ) or lust ( Numbers 15:39;  1 John 2:16 ). The eyes despise ( Esther 1:17 ), are dissatisfied ( Proverbs 27:20;  Ecclesiastes 4:8 ), and can dwell on past provocation ( Job 17:2 ). Job even spoke of entering a covenant with his eyes as if they were a second party ( 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 ( Deuteronomy 15:9 ) and begrudges a brother food ( Deuteronomy 28:54 ). The evil eye of  Matthew 6:23 is often interpreted as an unhealthy eye in contrast to the single (whole, healthy) eye of   Matthew 6:22 . The Matthean context of teaching on treasure in heaven ( Matthew 6:19 ) and serving mammon or riches ( Matthew 6:24 ) as well as the usage in  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 (  Proverbs 22:9 ). The eyes can scorn and mock ( Proverbs 30:17 ), spare an enemy ( 1 Samuel 24:10;  Isaiah 13:18 ), or wait for a time to sin ( Job 24:15 ). The eyes can offend ( 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.

Expressions The “apple of the eye” is a description of the pupil.  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” (  Deuteronomy 14:1 KJV) means to shave one's forelocks (Nrsv, Reb ) Bribes blind the eyes of judges causing them to ignore justice (  Deuteronomy 16:19;  1 Samuel 12:3 ). The difficult expression “covering the eyes” ( 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.

The difficult expression, “daughter of the eye” ( 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” (  Isaiah 52:8 ) is either to see in plain sight (NRSV) or to see with one's own eyes.

Eyes which have been enlightened or brightened ( 1 Samuel 14:27 ) are likely an image for being refreshed (Reb, Tev ) Compare  Psalm 13:3 . Light of the eyes can parallel strength ( Psalm 38:10; compare  Proverbs 15:30 ). The Lord's commands could enlighten the eyes ( Psalm 19:8 ) in this sense of giving strength or in the sense of giving understanding.

To fasten one's eyes ( Acts 11:6 ) is to look closely. Heavy eyes ( Mark 14:40 ) are drowsy eyes. To have one's eyes opened ( Genesis 3:5;  Genesis 21:19 ) is to be made aware or to recognize. The image of “tearing out ones eyes” ( Galatians 4:15 ) pictures willingness to do anything. Winking one's eyes ( Psalm 35:19;  Proverbs 6:13;  Proverbs 10:10; compare  Proverbs 16:30 ) is associated with hate, treachery, and troublemaking.

God's eye(s) God's eye or eyes is a frequent picture of God's providential care. God guides with His eye ( Psalm 32:8 ), that is, gives counsel while offering His watchcare. Deliverance from death and famine result from God's watchful eye ( Psalm 33:18-19 ). The image of God's eye(s) ranging throughout the earth ( 2 Chronicles 16:9;  Proverbs 15:3;  Jeremiah 16:17 ) symbolizes God's knowledge of all human activity and His control over it. Apocalyptic pictures involving numerous eyes ( Ezekiel 1:18;  Ezekiel 10:12;  Revelation 4:6 ), likewise, reassure of God's awareness of His people's plight wherever they might be.

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 ( Genesis 16:7;  Numbers 33:9 ). The term can refer to the (sur)face of the land ( Exodus 10:5 ,Exodus 10:5, 10:15;  Numbers 22:5 ,Numbers 22:5, 22:11 ) or to facets (faces) of a stone ( Zechariah 3:9 ). The term is used for the sparkling of wine ( Proverbs 23:31 ) perhaps in reference to bubbles that resemble eyes. The word translated “color” in  Numbers 11:17 is also a word for eye.

Chris Church

Hastings' Dictionary of the New Testament

In the analogy drawn by St. Paul between the human body and the Church, the eye (ὀφθαλμός) is named as a member superior in rank to either the ear or the hand ( 1 Corinthians 12:16;  1 Corinthians 12:21), though dependent on the co-operation of both. In virtue of this superiority, the eye becomes proverbial for that which is precious ( Ep. Barn . xix. 9), and St. Paul writes of the affection of the Galatian Christians, ‘ye would have plucked out your eyes and given them to me’ ( Galatians 4:15). Partly in view of those words, many have argued that St. Paul’s ‘stake in the flesh’ ( 2 Corinthians 12:7) was ophthalmia ( e.g. Creighton, Encyclopaedia Biblica ii. col. 1456; Macalister, Hasting's Dictionary of the Bible (5 vols) iii. p. 331; against this view, see the weighty arguments of Lightfoot, Galatians 10, 1892, p. 191 n.[Note: . note.]). The blindness with which St. Paul was seized on the way to Damascus has been medically described as ‘a temporary amaurosis, such as that which has been caused by injudiciously looking at the sun’ (Macalister, loc. cit. ); the reference to the removal of ‘scales’ in the account of his recovery is a comparison, not a pathological detail ( Acts 9:8;  Acts 9:18). Elymas was smitten with temporary blindness as a punishment for his opposition to St. Paul ( Acts 13:11). The account of the miraculous restoration of Dorcas to life ( Acts 9:40) shows that it was customary in Palestine, as elsewhere, to close the eyes of a corpse.

The eyes are frequently named by apostolic writers in connexion with spiritual blindness or sight. St. Paul sees the fulfilment of prophecy in the closed eyes of the Jews in Rome ( Acts 28:27; cf.  Romans 11:8;  Romans 11:10), and is sent to open the eyes of the Gentiles ( Acts 26:18). Hatred of a brother is a darkness blinding the eyes ( 1 John 2:11). Christ says to the Laodicean Church, ‘buy eye-salve to anoint thine eyes, that thou mayest see’ ( Revelation 3:16). On the other hand, he who knows Christ has the eyes of his heart enlightened ( Ephesians 1:18; Ephesians cf.1 Clem. xxxvi. 2, lix. 3; also the reference in Mart. Polyc . ii. 3 to tortured martyrs, who, ‘with the eyes of their heart,’ gaze upon the good things reserved for them). The realities revealed by the Spirit of God are ‘things that eye saw not’ ( 1 Corinthians 2:9; cf. Ep. ad Diognetum , ii. 1). But these spiritual realities are built upon historic facts; the basis of the Christian gospel was that which apostles had seen with their eyes ( 1 John 1:1). As a cloud hid Jesus from their eyes at His Ascension ( Acts 1:9), so, when He comes with clouds, every eye shall see Him ( Revelation 1:7). When He is seen in vision, His eyes are (searching) as a flame of fire ( Revelation 1:14;  Revelation 2:18;  Revelation 19:12); so, to the eyes of God, all things are naked and laid open ( Hebrews 4:13; cf.  1 Peter 3:12). The many eyes of the ‘living creatures’ and of the Lamb of the Apocalypse symbolically denote vigilance and range of vision ( Revelation 4:6;  Revelation 4:8;  Revelation 5:6).

There are several references to the psychical and moral qualities of the eye, according to that ‘peripheral consciousness’ of Hebrew psychology (see articleEar), which is so amply illustrated in the OT (examples in Mansfield College Essays , 1909, p. 275). No doubt, ‘the lust of the eyes’ ( 1 John 2:16) can be satisfactorily explained to a modern mind as ‘all personal vicious indulgence represented by seeing’ (Westcott, ad loc. ), but a deeper meaning, corresponding to St. Paul’s idea of am in the flesh (see articleMan), underlies this phrase, as also that referring to ‘eyes full of adultery’ ( 2 Peter 2:14; read μοιχείας with Bigg, ad loc. ). The moat striking apostolic reference to the eye is that in which St. Paul rebukes the Galatians for letting themselves be bewitched by (the ‘evil eye’ of envious) false teachers, when he had already ‘placarded’ Christ crucified before their eyes, who should have arrested their gaze and averted peril ( Galatians 3:1; cf. Lightfoot, ad loc. ). This expresses the characteristic emphasis in apostolic teaching on the positive side of truth, the expulsion of the false by the true. Those whose eyes are turned to Christ are trans-formed into the same image, from glory to glory ( 2 Corinthians 3:18; cf. Odes of Solomon , xiii. 1); those who look at things unseen find their inward man renewed day by day, even in the midst of visible affliction ( 2 Corinthians 4:16-18).

H. Wheeler Robinson.

Vine's Expository Dictionary of OT Words

‛Ayin ( עַיִן , 5869), “eye; well; surface; appearance; spring.” ‛Ayin 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).

First, the word represents the bodily part, “eye.” In Gen. 13:10, ‛ayin 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).

‛Ayin 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).

“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).

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).

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).

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 ‛ayin 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.…”

‛Ayin 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).

Ma‛yân ( מַעְיָנָה , Strong'S #4599), “spring.” This word appears 23 times in the Old Testament. In Lev. 11:36, ma‛yân 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.”

Vine's Expository Dictionary of NT Words

1: Ὀφθαλμός (Strong'S #3788 — Noun Masculine — ophthalmos — of-thal-mos' )

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.,  Matthew 5:38; of restoring sight, e.g.,  Matthew 20:33; of God's power of vision,  Hebrews 4:13;  1—Peter 3:12; of Christ in vision,  Revelation 1:14;  2:18;  19:12; of the Holy Spirit in the unity of Godhood with Christ,  Revelation 5:6; (b) metaphorically, of ethical qualities, evil,  Matthew 6:23;  Mark 7:22 (by metonymy, for envy); singleness of motive,   Matthew 6:22;  Luke 11:34; as the instrument of evil desire, "the principal avenue of temptation,"  1—John 2:16; of adultery,  2—Peter 2:14; (c) metaphorically, of mental vision,  Matthew 13:15;  John 12:40;  Romans 11:8;  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?;"  Ephesians 1:18 , of the "eyes of the heart," as a means of knowledge.

2: Ὄμμα (Strong'S #3659 — Noun Neuter — omma — om'-mah )

"sight," is used in the plural in  Matthew 20:34 (No. 1 is used in ver. 33);   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.

3: Τρυμαλιά (Strong'S #5168 — Noun Feminine — trumalia — troo-mal-ee-ah' )

is used of the "eye" of a needle,  Mark 10:25 (from trume, "a hole," truo, "to wear away"). Cp. trema, "a hole, perforation,"   Matthew 19:24 (some texts have trupema, "a hole," from trupao, "to bore a hole");   Luke 18:25 , as in the most authentic mss. (some texts have trumalia here).

Wilson's Dictionary of Bible Types

 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.

 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.

 Ecclesiastes 1:8 (b) This is typical of the failure of things of earth to satisfy the craving of the heart.

 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.

 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

 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  Ezekiel 10:12).

 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  Daniel 7:7. (See also  Daniel 7:20).

 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.

 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  Revelation 5:6).

 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.

 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.

 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.

 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.

 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.

American Tract Society Bible Dictionary

The same Hebrew word means both eye and fountain. Besides its common use, to denote the organ of sight, it is often used figuratively in the Bible. Most of these passages, however, require no explanation. The custom of sealing up the eyes of criminals, still practiced in the East, is thought to be alluded to in  Isaiah 6:10   44:18 . The expression, "As the eyes of servants look unto the hand of their masters,"  Psalm 123:2 , is elucidated by a knowledge of the fact that many eastern servants are taught to stand always upon the watch, and are in general directed by a nod, a wink, or some slight motion of the fingers imperceptible to strangers. Many Scripture phrases intimate the soul-like nature of the eye, quickly and truly expressing the thoughts of the heart: such as "the bountiful eye" and the "evil eye,"  Proverbs 22:9   23:6; "haughty eyes" and "wanton eyes,"  Proverbs 6:17   Isaiah 3:16 . "The lust of the eyes,"  1 John 2:16 , expresses a craving for any of the gay vanities of this life. The threatening against "the eye that mocketh at his father,"  Proverbs 30:17 , is explained by the habit of birds of prey, which attack the eyes of a living enemy, and quickly devour those of the dead. A "single" eye,  Matthew 6:22 , is one which is clear, and sees every object as it is.

There are allusions in the Bible, and in many ancient and modern writers, to the practice of painting the eyelids, to make the eyes appear large, lustrous, and languishing. Jezebel,  2 Kings 9:30 , is said to have "painted her face," literally, "put her eyes in paint." This was sometimes done to excess,  Jeremiah 4:30; and was practiced by abandoned women,  Proverbs 6:25 . A small probe of wood, ivory, or silver, is wet with rose water, and dipped in an impalpable powder; this is then drawn between the lids of the eye nearly closed, and leaves a narrow black border which is thought a great ornament. The powder for this purpose, called kohol, is made by burning a kind of aromatic resin, and sometimes of lead ore and other substances, for the benefit of the eyes. In Persia this custom is as common among the men as among the women; so also in ancient Egypt, as the Theban monuments show. "The females of Arabia," Niebuhr says, "color their nails blood-red, and their hands and feet yellow, with the herb Al-henna. (See Camphire .) They also tinge the inside of their eyelids coal-black with kochel, a coloring material prepared from lead ore. They not only enlarge their eyebrows, but also paint other figures of black, as ornaments, upon the face and hands. Sometimes they even prick through the skin, in various figures, and then lay certain substances upon the wounds, which eat in so deeply, that the ornaments thus impressed are rendered permanent for life. All this the Arabian women esteem as beauty."

Webster's Dictionary

(1): ( n.) The faculty of seeing; power or range of vision; hence, judgment or taste in the use of the eye, and in judging of objects; as, to have the eye of sailor; an eye for the beautiful or picturesque.

(2): ( n.) The action of the organ of sight; sight, look; view; ocular knowledge; judgment; opinion.

(3): ( n.) A brood; as, an eye of pheasants.

(4): ( n.) The organ of sight or vision. In man, and the vertebrates generally, it is properly the movable ball or globe in the orbit, but the term often includes the adjacent parts. In most invertebrates the years are immovable ocelli, or compound eyes made up of numerous ocelli. See Ocellus.

(5): ( n.) The space commanded by the organ of sight; scope of vision; hence, face; front; the presence of an object which is directly opposed or confronted; immediate presence.

(6): ( n.) Observation; oversight; watch; inspection; notice; attention; regard.

(7): ( n.) That which resembles the organ of sight, in form, position, or appearance

(8): ( n.) The spots on a feather, as of peacock.

(9): ( n.) The scar to which the adductor muscle is attached in oysters and other bivalve shells; also, the adductor muscle itself, esp. when used as food, as in the scallop.

(10): ( n.) The bud or sprout of a plant or tuber; as the eye of a potato.

(11): ( n.) The center of a target; the bull's-eye.

(12): ( n.) A small loop to receive a hook; as hooks and eyes on a dress.

(13): ( n.) A loop forming part of anything, or a hole through anything, to receive a rope, hook, pin, shaft, etc.; as an eye at the end of a tie bar in a bridge truss; as an eye through a crank; an eye at the end of rope.

(14): ( n.) The hole through the upper millstone.

(15): ( n.) That which resembles the eye in relative importance or beauty.

(16): ( n.) Tinge; shade of color.

(17): ( v. t.) To fix the eye on; to look on; to view; to observe; particularly, to observe or watch narrowly, or with fixed attention; to hold in view.

(18): ( v. i.) To appear; to look.

(19): ( n.) The hole through the head of a needle.

Hastings' Dictionary of the Bible

EYE . The eye was supposed to be the organ or window by which light had access to the whole body (  Matthew 6:22 ). For beauty of eyes cf.   1 Samuel 16:12 [RVm [Note: Revised Version margin.] ],   Song of Solomon 1:15;   Song of Solomon 5:12 , and the name Dorcas in   Acts 9:36; in   Genesis 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   Proverbs 6:25 ,   Isaiah 3:16 . Their beauty was intensified by painting, antimony being used for darkening the eyelashes (  2 Kings 9:30 ,   Jeremiah 4:30 ,   Ezekiel 23:40 [all RV [Note: Revised Version.] ]). Keren-happuch (  Job 42:14 ) means ‘horn of eyepaint.’   Proverbs 23:29 speaks of the drunkard’s redness of eye. In   Deuteronomy 6:8;   Deuteronomy 14:1 ‘between the eyes’ means ‘on the forehead.’ Shaving the eyebrows was part of the purification of the leper (  Leviticus 14:9 ).

‘Eye’ is used in many figurative phrases: as the avenue of temptation (  Genesis 3:6 ,   Job 31:1 ); of spiritual knowledge and blindness, as indicating feelings pride (  2 Kings 19:22 ), favour [especially God’s providence (  Psalms 33:18 )], hostility (  Psalms 10:8 ). An evil eye implies envy (  Mark 7:22; cf.   1 Samuel 18:9 , the only use of the verb in this sense in English) or niggardliness (  Deuteronomy 15:9 ,   Proverbs 28:22 , and probably   Matthew 6:22 , where the ‘single eye’ may mean ‘liberality’; cf.   Proverbs 22:9 ). In   Genesis 20:16 ‘covering of the eyes’ means ‘forgetfulness of what has happened.’ In   Revelation 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.

King James Dictionary

EYE, n. pronounced as I. L. oculus, a diminutive. The old English plural was eyen, or eyne.

1. The organ of sight or vision properly, the globe or ball movable in the orbit. The eye is nearly of a spherical figure, and composed of coats or tunics. But in the term eye, we often or usually include the ball and the parts adjacent. 2. Sight view ocular knowledge as, I have a man now in my eye. In this sense, the plural is more generally used.

Before whose eyes Jesus Christ hath been evidently set forth, crucified among you.  Galatians 3

3. Look countenance.

I'll say yon gray is not the morning's eye.

4. Front face.

Her shall you hear disproved to your eyes.

5. Direct opposition as, to sail in the wind's eye. 6. Aspect regard respect view.

Booksellers mention with respect the authors they have printed, and consequently have an eye to their own advantage.

7. Notice observation vigilance watch.

After this jealousy, he kept a strict eye upon him.

8. View of the mind opinion formed by observation or contemplation.

It hath, in their eye, no great affinity with the form of the church of Rome.

9. Sight view, either in a literal or figurative sense. 10. Something resembling the eye in form as the eye of a peacock's feather. 11. A small hole or aperture a perforation as the eye of a needle. 12. A small catch for a hook as we say, hooks and eyes. in nearly the same sense, the word is applied to certain fastenings in the cordage of ships. 13. The bud of a plant a shoot. 14. A small shade of color. Little used.

Red with an eye of blue makes a purple.

15. The power of perception.

The eyes of your understanding being enlightened.  Ephesians 1

16. Oversight inspection.

The eye of the master will do more work than both his hands.

The eyes of a ship, are the parts which lie near the hawse-holes, particularly in the lower apartments.

To set the eyes on, is to see to have a sight of.

To find favor in the eyes, is to be graciously received and treated.

EYE, n. A brood as an eye of pheasants.

EYE, To fix the eye on to look on to view to observe particularly, to observe or watch narrowly, or with fixed attention.

Eye nature's walks, shoot folly as it flies.

EYE, To appear to have an appearance.

Easton's Bible Dictionary

 Numbers 11:7 Exodus 10:5,15 Numbers 22:5,11 Numbers 14:14 Exodus 13:9,16

The expression ( Proverbs 23:31 ), "when it giveth his colour in the cup," is literally, "when it giveth out [or showeth] its eye." The beads or bubbles of wine are thus spoken of. "To set the eyes" on any one is to view him with favour ( Genesis 44:21;  Job 24:23;  Jeremiah 39:12 ). This word is used figuratively in the expressions an "evil eye" ( Matthew 20:15 ), a "bountiful eye" ( Proverbs 22:9 ), "haughty eyes" ((6:17 marg.), "wanton eyes" ( Isaiah 3:16 ), "eyes full of adultery" ( 2 Peter 2:14 ), "the lust of the eyes" ( 1 John 2:16 ). Christians are warned against "eye-service" ( Ephesians 6:6;  Colossians 3:22 ). Men were sometimes punished by having their eyes put out ( 1 Samuel 11:2; Samson,  Judges 16:21; Zedekiah,  2 Kings 25:7 ).

The custom of painting the eyes is alluded to in  2 Kings 9:30 , RSV;  Jeremiah 4:30;  Ezekiel 23:40 , a custom which still prevails extensively among Eastern women.

People's Dictionary of the Bible

Eye. The practice of putting out the eyes as a mode of punishment has been in both ancient and modern times very common in the East. Captives in war, and those who might be supposed likely to head rebellions against the sovereign were frequently thus treated.  Judges 16:21;  1 Samuel 11:2;  2 Kings 25:7. The painting of the eye was and is usual among Eastern women. This was what Jezebel did,  2 Kings 9:30, marg., R. V. "painted her eyes;" comp.  Jeremiah 4:30;  Ezekiel 23:40. A peculiar brilliancy is imparted to the eye, and a languishing, amorous cast given to the whole countenance. The eyelids and eyebrows are thus painted with what is called Kŏhl . "The powder from which Kŏhl is made is collected from burning almond-shells, or frankincense, and is intensely black. Antimony and various ores of lead are also employed. The powder is kept in vials or pots, which are often disposed in a handsomely worked cover or case; and It is applied to the eye by a small probe of wood, ivory or silver, which is called Meet, while the whole apparatus is named Mîkhûly ."

Smith's Bible Dictionary

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  2 Kings 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  Ezekiel 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).

Kitto's Popular Cyclopedia of Biblial Literature

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' . 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' .

4. In , '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 , 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' (;; ).

'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' (;; margin ).

'To set the eyes' upon any one, is usually to regard him with favor (;; ); but it occurs in a bad sense, as of looking with anger, in . 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' 'bountiful eye' 'haughty eyes' 'wanton eyes' 'eyes full of adultery' 'the lust of the eyes' . 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. ). In the same chapter of Ezekiel , '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 , 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 , 'to be instead of eyes' is equivalent to being a prince, to rule and guide the people.

The expression in , '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 . This action is forcibly expressed by Jeremiah , 'though thou rentest thine eyes with painting.' Ezekiel 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 —'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.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( 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.)

(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" ( Numbers 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" ( Exodus 10:5;  Exodus 10:15;  Numbers 22:5;  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" ( 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  1 Samuel 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  Exodus 13:9;  Exodus 13:16, and the forepart of the head, in  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.

(5.) In  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).

(6.) In  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."

(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" ( Genesis 23:11;  Genesis 23:18;  Exodus 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" ( Genesis 19:8;  Genesis 29:20;  1 Samuel 12:3).

"To set the eyes" upon any one is usually to regard him with favor ( Genesis 44:21;  Job 24:23;  Jeremiah 39:12); but it occurs in a bad sense, as of looking with anger, in  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" ( Matthew 20:15), "bountiful eye" ( Proverbs 22:9), "haughty eyes" ( Proverbs 6:17), "wanton eyes" ( Isaiah 3:16), "eyes full of adultery" ( 2 Peter 2:14), "the lust of the eves" ( 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.  Ezekiel 24:25). In the same chapter of Ezekiel ( 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.

Whether the Hebrews attached the same ideas to the expression "evil eye" ( Proverbs 23:6;  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.

In  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  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).

To keep anything as the apple or pupil of the eye is to preserve it with particular care ( Deuteronomy 32:10;  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 ( Ephesians 6:6;  Colossians 3:22).

The expression in  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  Proverbs 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" ( 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).

International Standard Bible Encyclopedia

ı̄ ( עין , ‛ayin  ; ὀφθαλμός , ophthalmós ):

(1) The physical organ of sight, "the lamp of the body" ( 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 ( Judges 16:21;  2 Kings 25:7;  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 ( 1 Samuel 11:2;  Zechariah 11:17 ).

The eye, to be useful, was to be "single," i.e. not giving a double or uncertain vision ( Matthew 6:22 =   Luke 11:34 ). Eyes may grow dim with sorrow and tears ( Job 17:7 ), they may "waste away with griefs" ( Psalm 6:7;  Psalm 31:9;  Psalm 88:9 ). They may "pour down" ( Lamentations 3:49 ), "run down with water" ( Lamentations 1:16;  Lamentations 3:48 ). Eyes may "wink" in derision ( Psalm 35:19;  Proverbs 6:13;  Proverbs 10:10; compare also  Proverbs 16:30;  Proverbs 30:17 ), and the harlot takes the lustling "with her eyelids" ( Proverbs 6:25 ). To 'lift up the eyes' ( Genesis 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 ( Proverbs 28:27 ); to 'cast about the eyes,' so that they "are in the ends of the earth" ( 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 ( Deuteronomy 19:13 et passim ), nor spare ( Ezekiel 5:11 et passim ), and the lex talionis demanded "life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (  Exodus 21:24;  Deuteronomy 19:21 ).

(2) Figurative: The eye of the heart or mind, the organ of spiritual perception, which may be enlightened or opened (  Psalm 119:18 ). This is done by the law of God ( Psalm 19:8 ) or by the spirit of God ( Ephesians 1:18 ), or it may be "darkened" and "holden" ( Luke 24:16; compare  Matthew 13:13;  2 Corinthians 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 ( Proverbs 22:9 ); of "proud," haughty," "lofty eyes" ( Psalm 18:27;  Psalm 131:1;  Proverbs 6:17 ); of the 'lowly eyes' of the humble ( Job 22:29 margin; compare also   Luke 18:13 ); of 'adulterous eyes,' "eyes which play the harlot" ( Ezekiel 6:9 , in the sense of idolatrous inclinations;  2 Peter 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 ( Revelation 5:6 ) and the 'many eyes' of the four living creatures of the Apocalypse ( Revelation 4:6; also  Ezekiel 1:18;  Ezekiel 10:12 ) are figurative expressions for the omniscience of God (compare  Hebrews 4:13;  Psalm 139:16 ) and of His watchfulness and loving care ( 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" ( Psalm 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 ( Deuteronomy 32:10;  Psalm 17:8;  Proverbs 7:2 ). ( b ) בּבה , bābhāh , literally, "the gate of the eye" ( Zechariah 2:8 ). ( c ) בּת־עין , bath - ‛ayin , literally, "the daughter of the eye" ( Psalm 17:8;  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.

To eye ( עון , ‛āwan , "to watch closely," "to look maliciously at"): "Saul eyed David from that day and forward" ( 1 Samuel 18:9 ). See Envy; Evil Eye .