Psalms 135:16 — Word Study
WLCפֶּֽה־ לָ֭הֶם וְלֹ֣א יְדַבֵּ֑רוּ עֵינַ֥יִם לָ֝הֶ֗ם וְלֹ֣א יִרְאֽוּ׃
BSAThey have mouthspeh [lips, or edges of the face] but cannotlôʼ speakdâbar▸ [or utter a sound] [they have] eyesʻayin [sight, or organs of vision] but cannotlôʼ seerâʼâh▸ [or perceive with their senses]
| 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 can’t speak. They have eyes, but they can’t see. |
| BBE | They have mouths, but no voice, they have eyes, but they do not see; |
The translations agree on the meaning and wording of this verse, emphasizing the impotence of idols.
The verse consists of two main clauses that parallel each other, emphasizing the characteristics and limitations of idols.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & 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 135:16
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 Futility of Idolatrygenerated
Psalm 135:16 reflects on the nature of idols, emphasizing their inability to speak or see, contrasting them with the living God who is active and aware. The preceding verses highlight that these idols are made by human hands, reinforcing their lifelessness and the folly of trusting in them. This theme resonates with other biblical passages, such as Isaiah 6:10 and Matthew 13:14–16, where the inability to perceive spiritual truths is addressed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 6:10 | Make the hearts of this people calloused; deafen their ears and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed. ” |
| 2 | Matthew 13:14–16 | In them the prophecy of Isaiah is fulfilled: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יְדַבֵּ֑רוּ, ye.da.Be.rugenerated
The verb יְדַבֵּ֑רוּ (*ye.da.Be.ru*) is a Piel imperfect form of the root דָבַר (*dabar*), meaning 'to speak.' This form indicates an ongoing or repeated action, suggesting that while the idols have mouths, they are incapable of uttering any sound. The Piel stem often implies intensity or a specific manner of speaking, which emphasizes the futility of idol worship.
In this verse, the subject is the idols, which are personified as having mouths yet lacking the ability to communicate. This highlights the contrast between the lifeless idols and the living God, who does speak and act.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'They have mouths, but cannot speak; they have eyes, but cannot see.' This is consistent across other translations, including the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The structure consists of two main clauses: the first describes the idols' mouths and their inability to speak, while the second addresses their eyes and inability to see. The parallelism in Hebrew emphasizes the contrast between the idols and the living God.
The word order places the subjects (the idols) at the beginning of each clause, drawing attention to their characteristics before stating their limitations.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יְדַבֵּ֑רוּ is rendered as λαλήσουσιν (*lalēsousin*), meaning 'they will speak.' This choice implies an expectation of speech that is ultimately unfulfilled, reinforcing the theme of the idols' impotence.
The Greek word ὀφθαλμοὺς (*ophthalmoús*) for 'eyes' indicates the same physical limitation, emphasizing that while they have the appearance of sight, they cannot perceive.
In plain words — the whole versegenerated
Psalm 135:16 tells us that idols have mouths and eyes, but they cannot speak or see. This verse highlights the futility of trusting in lifeless idols made by human hands, contrasting them with the living God who is aware and active.
Frequently Asked Questionsgenerated
This phrase emphasizes the lifelessness of idols; they are made by humans and lack the ability to communicate or respond.
The psalmist contrasts the impotence of idols with the active nature of God, who speaks and acts in the world.
This verse reflects a common biblical theme that critiques idol worship, as seen in other passages that discuss the futility of trusting in lifeless objects.
The specific verbs used highlight the inability of idols to perform basic functions like speaking and seeing, reinforcing their status as powerless.
Reflection Questionsgenerated
- What are some ways we might unknowingly trust in 'idols' in our own lives?
- How can we ensure that our faith is placed in the living God rather than in lifeless things?
- In what ways does this verse challenge our understanding of communication and perception?
- How can we apply the message of this verse to our daily lives and choices?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, commented on this verse to highlight the senselessness of idol worship and the contrast with the living God.
But as these things are senseless, why make ye men of silver and gold to be gods? See ye not that the gods which you make see not? "They have a mouth, and will not speak;Early Church Fathers on Psalms 135 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 135:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have mouths, but they speak not,.... Return no answer to the request and petition of their votaries; [See comments on Psalms 115:5]; eyes have they, but they see not; the same is observed in the above place, which see.
Read John Gill on Psalms 135 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have mouths, but they speak not; eyes have they, but they see not; No JFB commentary on this verse.
Read Robert Jamieson on Psalms 135 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 135:16 They have mouths, but they speak not; eyes have they, but they see not;Ver. 16. The idols of the heathen] See Psalms 115:4-6, &c.
Read John Trapp on Psalms 135 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15, 16) With slight variations from Psalms 115:4-8.
Read Charles John Ellicott on Psalms 135 →CambridgeThe Cambridge Bible for Schools and Colleges13–18. Jehovah is eternally the same, and will not forget His people; whereas the impotent gods of the heathen cannot protect their worshippers.
Read Cambridge on Psalms 135 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-18. A repetition, with some verbal alterations, of Psalms 115:4-8, which see.
Read Daniel Denison Whedon on Psalms 135 →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 can’t speak. They have eyes, but they can’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,
Mouths they have, but they speak not; eyes they have, but they see not;
Those idols have mouths, but they do not speak; they have eyes, but they do not see;
From the Latin
Who led his people through the desert: for his mercy endureth for ever.
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 do not see;
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 align closely, with all words matching in meaning. The Dead Sea Scrolls fragment includes one word from the verse, confirming the text's consistency across these ancient witnesses.
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.
פה
1 word of the verse is on this fragment. The rest of the verse is not on it.
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 135:16
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;