Eye
EYE
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 Isa 6:10 44:18. The expression, “As the eyes of servants look unto the hand of their masters,” Psa 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,” Pro 22:9 23:6; “haughty eyes” and “wanton eyes,” Pro 6:17 Isa 3:16 . “The lust of the eyes,” 1Jo 2:16, expresses a craving for any of the gay vanities of this life. The threatening against “the eye that mocketh at his father,” Pro 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, Mat 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, 2Ki 9:30, is said to have “painted her face,” literally, “put her eyes in paint.” This was sometimes done to excess, Jer 4:30 ; and was practiced by abandoned women, Pro 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.”
Fuente: American Tract Society Bible Dictionary
Eye
In the analogy drawn by St. Paul between the human body and the Church, the eye () is named as a member superior in rank to either the ear or the hand (1Co 12:16; 1Co 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 (Gal 4:15). Partly in view of those words, many have argued that St. Pauls stake in the flesh (2Co 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, Galatians10, 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 (Act 9:8; Act 9:18). Elymas was smitten with temporary blindness as a punishment for his opposition to St. Paul (Act 13:11). The account of the miraculous restoration of Dorcas to life (Act 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 (Act 28:27; cf. Rom 11:8; Rom 11:10), and is sent to open the eyes of the Gentiles (Act 26:18). Hatred of a brother is a darkness blinding the eyes (1Jn 2:11). Christ says to the Laodicean Church, buy eye-salve to anoint thine eyes, that thou mayest see (Rev 3:16). On the other hand, he who knows Christ has the eyes of his heart enlightened (Eph 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 (1Co 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 (1Jn 1:1). As a cloud hid Jesus from their eyes at His Ascension (Act 1:9), so, when He comes with clouds, every eye shall see Him (Rev 1:7). When He is seen in vision, His eyes are (searching) as a flame of fire (Rev 1:14; Rev 2:18; Rev 19:12); so, to the eyes of God, all things are naked and laid open (Heb 4:13; cf. 1Pe 3:12). The many eyes of the living creatures and of the Lamb of the Apocalypse symbolically denote vigilance and range of vision (Rev 4:6; Rev 4:8; Rev 5:6).
There are several references to the psychical and moral qualities of the eye, according to that peripheral consciousness of Hebrew psychology (see article Ear), which is so amply illustrated in the OT (examples in Mansfield College Essays, 1909, p. 275). No doubt, the lust of the eyes (1Jn 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. Pauls idea of am in the flesh (see article Man), underlies this phrase, as also that referring to eyes full of adultery (2Pe 2:14; read 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 (Gal 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 (2Co 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 (2Co 4:16-18).
H. Wheeler Robinson.
Fuente: Dictionary of the Apostolic Church
Eye
( a’yin, from the idea of flowing [see below]; ). 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 means 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” ( ) 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 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.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Eye
(Heb. ‘ain, meaning “flowing”), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., “appearance,” marg. “eye”); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, “face to face” (R.V. marg., “eye to eye”). “Between the eyes”, i.e., the forehead (Ex. 13:9, 16).
The expression (Prov. 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 (Gen. 44:21; Job 24:23; Jer. 39:12). This word is used figuratively in the expressions an “evil eye” (Matt. 20:15), a “bountiful eye” (Prov. 22:9), “haughty eyes” (6:17 marg.), “wanton eyes” (Isa. 3:16), “eyes full of adultery” (2 Pet. 2:14), “the lust of the eyes” (1 John 2:16). Christians are warned against “eye-service” (Eph. 6:6; Col. 3:22). Men were sometimes punished by having their eyes put out (1 Sam. 11:2; Samson, Judg. 16:21; Zedekiah, 2 Kings 25:7).
The custom of painting the eyes is alluded to in 2 Kings 9:30, R.V.; Jer. 4:30; Ezek. 23:40, a custom which still prevails extensively among Eastern women.
Fuente: Easton’s Bible Dictionary
Eye
EYE.The OT usage of eye (), with its material and figurative senses, is found to be faithfully continued in the Gospels.
The almost invariable word used in the Gospels is ; in two passages (Mat 20:34, Mar 8:23) is found, but used only in the plural. The difference in meaning between the two would appear to be that refers to the material organ as distinct from its function, while is not only the vehicle of vision but that which sees.* [Note: Perhaps somewhat in the same way that one can differentiate between a musical instrument and the music it gives forth.] The most usual verb used in connexion with the eyes is (e.g. Mat 7:3, Luk 6:41), with its compounds (Mar 8:25) and (Mat 20:34, Joh 9:12); more rarely we find (Mat 13:15, Luk 2:30; Luk 16:23, Joh 12:40) and (Joh 4:35; Joh 6:5). A fairly frequent phrase is that of lifting up () the eyes, [Note: It occurs very rarely outside of Lk., Jn., and Acts.] e.g. Mat 17:8, Luk 16:23; Luk 18:13, Joh 4:35; in every case in which the eyes of Christ are mentioned this word is used (Luk 6:20, Joh 6:5; Joh 11:41; Joh 17:1).
The word eye is used
1. In the ordinary, literal sense: as illustrating the lex talionis, Mat 5:38; [Note: in this connexion the Code of ammurabi, 196, If a man has caused the loss of a gentlemans eye, his eye one shall cause to he lost (see Johns The Oldest Code of Laws, p. 43).] of the eyes being heavy with sleep, Mar 14:40; of the multitude fixing their eyes on Christ, Luk 4:20; especially of Christ giving sight to the eyes of the blind, [Note: Regarding methods of curing blindness see Encyc. Bibl. col. 1455 f.] e.g. Mat 9:29-30; Mat 20:33-34, Mar 8:23, Joh 9:6.
2. In a literal sense, but with a figurative sense implied: e.g. the words of Simeon, Mine eyes have seen thy salvation (Luk 2:30), where there is primarily the literal looking down upon the babe before him, but also, by implication, the mental vision of Gods salvation of which the visible child was the pledge; again, in the words, Blessed are your eyes, for they see (Mat 13:16, see also Luk 10:23), where we have both the literal seeing of Christ and the seeing, in the sense of understanding, His teaching; further, a striking instance is contained in Luk 24:31, where it is said of the two disciples to whom Christ, after His resurrection, became known by the breaking of bread, that their eyes were opened, and they knew him. There appears here (however it may be accounted for) an extraordinarily close connexion or correspondence between weakness in the bodily and the mental vision, for it is certain that their eyes were open, in the ordinary sense, before they recognized Christ. Another example is that in Joh 4:35 Lift up your eyes and look on the fields, that they are white already unto harvest. What the bodily eye saw here was evidently intended by Christ to be a symbol of the great work of evangelization which He desired the mental vision of the disciples to discern. Under this head would come also Mat 5:29 If thy right eye causeth thee to stumble, cut it out and cast it from thee. From the context the eye is clearly used here in a material sense, while the cut it out is equally clearly used in a figurative sense (cf. Mat 19:12).
3. In a purely figurative sense it is found in Mat 7:3-6 and Luk 6:41-42 (the mote in the brothers eye); also in Mat 6:22-23, Luk 11:34 (The lamp of the body is the eye), where the eye is spoken of as reflecting the spiritual condition of the heart, though even here it is possible that the thought of the expression of the material eyes may also have been in Christs mind. Again, in Mat 20:15 Is thine eye evil because I am good? the eye is used figuratively to express an attitude of envy (see below). Lastly, it must I obviously have been used in a purely figurative sense in Luk 16:23 In Hades he lifted up his eyes
4. There remains the strange expression evil eye ( , Mar 7:22). The meaning of this no doubt approximates to that of the similar expression in Mat 6:23; Mat 20:15, and, generally speaking, denotes envy;* [Note: the expression Pro 23:6; see also Deu 15:9, 1Sa 18:9.] but it also implied demoniacal possession [see Demon, iii. (b) ], [Note: Among the Jews there was a special formula for use against the evil eye.] and the evil referred not only to the possessed himself, but also to the harm which might be done to others who came under the influence of the evil eye. [Note: For examples of the belief in, and effect of, the evil eye in Syria at the present day, see PEFSt, 1904, pp. 148156.]
W. O E. Oesterley.
Fuente: A Dictionary Of Christ And The Gospels
Eye
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 Leahs 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 drunkards 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 feelingspride (2Ki 19:22), favour [especially Gods 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.
Fuente: Hastings’ Dictionary of the Bible
Eye
(, ayin; , ophthalmos):
(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) , ‘shon, 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) , babhah, literally, the gate of the eye (Zec 2:8). (c) , 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 (, awan, to watch closely, to look maliciously at): Saul eyed David from that day and forward (1Sa 18:9). See ENVY; EVIL EYE.
Fuente: International Standard Bible Encyclopedia
Eye
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 wifebut 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. 177Painted 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.
Fuente: Popular Cyclopedia Biblical Literature
Eye
Anthropomorphic uses of
Psa 33:18-19; Psa 34:15; Psa 121:3-5; Isa 1:15; Isa 3:8; Hab 1:13 Anthropomorphisms
Figurative:
– Of evil desire, never satisfied
Pro 27:20; Ecc 1:8; 1Jn 2:16
– The offending
Mat 5:29
Fuente: Nave’s Topical Bible
Eye
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. Jdg 16:21; 1Sa 11:2; 2Ki 25:7. The painting of the eye was and is usual among Eastern women. This was what Jezebel did, 2Ki 9:30, marg., R. V. “painted her eyes;” comp. Jer 4:30; Eze 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 khl. “The powder from which khl 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 mkhly.”
Fuente: People’s Dictionary of the Bible
Eye
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).
Fuente: Smith’s Bible Dictionary
Eye
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., Mat 5:38; of restoring sight, e.g., Mat 20:33; of God’s power of vision, Heb 4:13; 1Pe 3:12; of Christ in vision, Rev 1:14; Rev 2:18; Rev 19:12; of the Holy Spirit in the unity of Godhood with Christ, Rev 5:6; (b) metaphorically, of ethical qualities, evil, Mat 6:23; Mar 7:22 (by metonymy, for envy); singleness of motive, Mat 6:22; Luk 11:34; as the instrument of evil desire, “the principal avenue of temptation,” 1Jo 2:16; of adultery, 2Pe 2:14; (c) metaphorically, of mental vision, Mat 13:15; Joh 12:40; Rom 11:8; Gal 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?;” Eph 1:18, of the “eyes of the heart,” as a means of knowledge.
“sight,” is used in the plural in Mat 20:34 (No. 1 is used in Mat 20:33); Mar 8:23 (No. 1 is used in Mar 8:25). 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.
is used of the “eye” of a needle, Mar 10:25 (from trume, “a hole,” truo, “to wear away”). Cp. trema, “a hole, perforation,” Mat 19:24 (some texts have trupema, “a hole,” from trupao, “to bore a hole”); Luk 18:25, as in the most authentic mss. (some texts have trumalia here).
Fuente: Vine’s Dictionary of New Testament Words
Eye
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, , 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, ; 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 , 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 , cohol; by the LXX, . 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, , Thou didst dress thine eyes with cohol; which the Septuagint render,
, 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.
Fuente: Biblical and Theological Dictionary
Eye
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.