Psalms 115:5 — Word Study
WLCפֶּֽה־ לָ֭הֶם וְלֹ֣א יְדַבֵּ֑רוּ עֵינַ֥יִם לָ֝הֶ֗ם וְלֹ֣א יִרְאֽוּ׃
BSAThey have mouthspeh [lips, or edges of the face] but cannotlôʼ speakdâbar▸ [utter a sound, or communicate] they have eyesʻayin [sights, or sources of perception] but cannotlôʼ seerâʼâh▸ [look, or provide for]
| Greek | English | Parsing |
|---|---|---|
| פֶּֽה־ | a mouth | Noun common, masculine singular absolute |
| לָ֭הֶם | [belongs] to them | Preposition, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יְדַבֵּ֑רוּ | they speak | Verb, Piel, imperfect third person masculine plural |
| עֵינַ֥יִם | eyes | Noun common, feminine dual absolute |
| לָ֝הֶ֗ם | [belong] to them | Preposition, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יִרְאֽוּ׃ | they see | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They have mouths, but cannot speak; they have eyes, but cannot see; |
| KJV | They have mouths, but they speak not: eyes have they, but they see not: |
| ASV | They have mouths, but they speak not; Eyes have they, but they see not; |
| YLT | A mouth they have, and they speak not, Eyes they have, and they see not, |
| WEB | They have mouths, but they don’t speak. They have eyes, but they don’t see. |
| BBE | They have mouths, but no voice; they have eyes, but they see not; |
All translations agree on the meaning of יְדַבֵּ֑רוּ as 'they speak.'
The verse consists of two main clauses, each highlighting the features of the idols and their corresponding inability.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפֶּה
verbדָבַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 115:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Folly of Idolatrygenerated
Psalms 115:5 emphasizes the futility of idols, which are made by human hands but lack the essential qualities of speech and sight. This verse is part of a broader passage that critiques the worship of idols, illustrating their impotence compared to the living God who hears and sees.
Cross References
The Key Word — יְדַבֵּ֑רוּ, ye.da.Be.rugenerated
The verb דָבַר (*dabar*) means 'to speak' and is used here in the Piel form, indicating an active and intentional action of communication. The parsing as imperfect third person masculine plural shows that the subject (the idols) is plural and ongoing in their inability to speak.
This word captures the essence of communication, but in this context, it emphasizes the silence of idols, contrasting sharply with the living God who speaks and engages with His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of יְדַבֵּ֑רוּ as 'they speak,' reflecting the idols' inability to communicate.
Sentence Structuregenerated
The verse consists of two main clauses, each describing a characteristic of the idols: פֶּֽה־ (mouths) and עֵינַ֥יִם (eyes). Each clause follows a similar structure, emphasizing the idols' features followed by the negation of their abilities.
The structure highlights the repeated pattern of description and negation, reinforcing the theme of the idols' impotence.
Septuagint Backgroundgenerated
The Septuagint translates יְדַבֵּ֑רוּ as λαλήσουσιν, which means 'they will speak.' This choice suggests a focus on the expectation of communication, contrasting with the reality of the idols' silence.
This translation emphasizes the irony of the idols being described as having mouths yet remaining mute.
In plain words — the whole versegenerated
Psalms 115:5 tells us that idols have mouths but cannot speak, and they have eyes but cannot see. This verse highlights the limitations of idols, which are made by human hands and lack the ability to communicate or perceive.
Frequently Asked Questionsgenerated
This phrase illustrates the futility of idols, which may have physical features but lack the ability to communicate or respond.
The comparison emphasizes the contrast between the lifelessness of idols and the active, living nature of God, who hears and sees.
The repetition reinforces the theme of the idols' impotence, making the point clearer and more impactful.
This verse serves as part of a broader critique of idolatry, highlighting the absurdity of worshiping powerless objects instead of the living God.
Reflection Questionsgenerated
- In what ways do I see people or cultures today creating 'idols' that cannot speak or see?
- How can understanding the futility of idols help me in my own faith journey?
- What are some modern examples of things we might rely on instead of trusting in God?
- How does this passage challenge me to reflect on what I truly value and worship in my life?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate the nature of idols and their inability to communicate, emphasizing the contrast with the living God.
"For they have mouths, and speak not: eyes have they, and see not" [Psalms 115:5].Early Church Fathers on Psalms 115 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 115:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have mouths, but they speak not,.... These idols are carved with mouths, but they make no use of them; if any cry to them for they cannot answer them, nor save them from their troubles.
Read John Gill on Psalms 115 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir idols are silver and gold, the work of men's hands. Their idols are silver and gold, the work of men's hands. They have mouths, but they speak not; eyes have they, but they see not. Drawn from Deuteronomy 4:28.
Read Robert Jamieson on Psalms 115 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor although the blind heathen are by their idolatrous priests made to believe otherwise concerning their idols, in regard of the spirits which they pretend to dwell in them, yet this is the truth of the matter, and confirmed by long and constant experience, that they are but vain and senseless things; they can neither speak in answer to your prayers of inquiries, nor see what you do or what you want, nor hear your petitions, nor smell your incenses and sacrifices, nor handle or use their hands, either to take any thing from you, or to give any filing to you: nor so much as mutter, or give the least signification of their apprehension of your condition and concerns.
Read Matthew Poole on Psalms 115 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 115:5 They have mouths, but they speak not: eyes have they, but they see not:Ver. 5. They have mouths, but speak not] Unless the devil haply speak in them, and by them, as at Delphos; or the false priests, as here, in times of Popery. Eyes have they, but they see not] And yet with wires and other devices they were made here once to goggle their eyes, to move their chaps apace, as well apaid when something of worth was presented them; as if otherwise, to look at eyes’ end, and to hang a lip.
Read John Trapp on Psalms 115 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4-8) This passage cannot compare with the magnificent irony of Isa 44:9-20, but there is still a noticeable vein of sarcasm running through it, visible even more in the original than in the English. (Comp. Psalms 135:15-18.)
Read Charles John Ellicott on Psalms 115 →CambridgeThe Cambridge Bible for Schools and Colleges4–8. Do the heathen taunt us with the impotence of our God? What are their own gods? Nothing but their own handiwork, destitute of ordinary human senses, though represented with organs of sense. For similar sarcastic descriptions of idols and the contrast between them and the living God, see Isaiah 44:9-20; Jeremiah 10:1-16 Deuteronomy 4:28; Isaiah 2:20; Habakkuk 2:18-19; Wis 15:15. The passage recurs in Psalms 135:15-18. Observe how completely the Psalmist identifies the god with the image: it has no separate existence.
Read Cambridge on Psalms 115 →Albert Barnes1798–1870Barnes' Notes on the BibleThey have mouths ... - They are shaped like people, but have none of the attributes of intelligent beings.
Read Albert Barnes on Psalms 115 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
They have mouths, but cannot speak; they have eyes, but cannot see;
They have mouths, but they don’t speak. They have eyes, but they don’t see.
They have mouths, but cannot speak; they have eyes, but cannot see;
They have mouths, but cannot speak, eyes, but cannot see,
Tyndale line
They have mouths, but they speak not: eyes have they, but they see not:
They have mouths, but they speak not; Eyes have they, but they see not;
They have mouths, but they speak not; eyes have they, but they see not;
They have mouths, but they speak not: eyes have they, but they see not:
They haue a mouth and speake not: they haue eyes and see not.
Strictly literal
They have a mouth, and they speak not; eyes have they, and they see not;
A mouth they have, and they speak not, Eyes they have, and they see not,
They have a mouth, and they do not speak, || They have eyes, and they do not see,
A mouth they have, but speak not; eyes they have, but see not;
Those idols have mouths, but they do not speak; they have eyes, but they do not see;
From the Latin
I will pay my vows to the Lord before all his people:
Simplified
They have mouths, but can't speak. They have eyes, but can't see.
They have mouths, but no voice; they have eyes, but they see not;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with all eight words matched. This consistency underscores the shared understanding of the idols' inability to speak or see.
פֶּֽה־ לָ֭הֶם וְלֹ֣א יְדַבֵּ֑רוּ עֵינַ֥יִם לָ֝הֶ֗ם וְלֹ֣א יִרְאֽוּ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 115:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms — Noun common · masculine singular absoluteHNcmsa
mowth (peh, chekh, garon (Ps 149:6); Aramaic pum, tera (Da 3:26); stoma, 71 times, once logos, i.e. "word of mouth," "speech" (Ac 15:27); once we find the verb epistomizo, "to silence," "to stop the mouth" (Tit 1:11)):
1. Literal Sense:
In addition to frequent references to man and animals, "Their food was yet in their mouths" (Ps 78:30); "And Yahweh opened the mouth of the ass" (Nu 22:28); "Save me from the lion's mouth" (Ps 22:21), etc., the term is often used in connection with inanimate things: mouth of a…
Is sometimes used in Scripture for speaker, Ex 4:16 Jer 15:19. God spoke with Moses "mouth to mouth," Numbers 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual absoluteHNcfda
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;