Psalms 35:19 — Word Study
WLCאַֽל־ יִשְׂמְחוּ־ לִ֣י אֹיְבַ֣י שֶׁ֑קֶר שֹׂנְאַ֥י חִ֝נָּ֗ם יִקְרְצוּ־ עָֽיִן׃
BSALet notʼal [do not allow] my enemiesʼôyêb [those who hate me without reason] gloatsâmach▸ [rejoice wrongfully, take pleasure] without causesheqer [for no reason, in vain] [nor] those who hate mesânêʼ [feel intense dislike, oppose] without reasonchinnâm [without a cause, falsely] wink in maliceqârats▸ [blink, squeeze, with deceit, from a bad heart]
| Greek | English | Parsing |
|---|---|---|
| אַֽל־ | may not | Particle |
| יִשְׂמְחוּ־ | they rejoice | Verb, Qal, jussive third person masculine plural |
| לִ֣י | to me | Preposition, suffix |
| אֹיְבַ֣י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| שֶׁ֑קֶר | falsehood | Noun common, masculine singular absolute |
| שֹׂנְאַ֥י | [those who] hate me | Verb qal participle (active) masculine plural common, suffix |
| חִ֝נָּ֗ם | without cause | Adverb |
| יִקְרְצוּ־ | let them wink | Verb, Qal, imperfect third person masculine plural |
| עָֽיִן׃ | an eye | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let not my enemies gloat over me without cause, nor those who hate me without reason wink in malice. |
| KJV | Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. |
| ASV | Let not them that are mine enemies wrongfully rejoice over me; Neither let them wink with the eye that hate me without a cause. |
| YLT | Mine enemies rejoice not over me [with] falsehood, Those hating me without cause wink the eye. |
| WEB | Don’t let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes. |
| BBE | Do not let my haters be glad over me falsely; let not those who are against me without cause make sport of me. |
Where they part company is חִ֝נָּ֗ם — see How Translations Differ.
The verse contains two main clauses with conditions that detail the unjust actions of the enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂמַח
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 35:19
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 — A Prayer for Deliverancegenerated
Psalm 35:19 is a part of a larger prayer where the psalmist asks God to intervene against those who unjustly celebrate his suffering. The surrounding verses express a deep sense of betrayal and a desire for divine justice against those who oppose him without cause. This theme of seeking protection from unjust enemies is common in the Psalms, reflecting the psalmist's reliance on God in times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:15 | But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing. |
| 2 | Psalm 13:4 | lest my enemy say, “I have overcome him,” and my foes rejoice when I fall. |
| 3 | Psalm 25:2 | in You, my God, I trust. Do not let me be put to shame; do not let my enemies exult over me. |
| 4 | Psalm 38:16 | For I said, “Let them not gloat over me— those who taunt me when my foot slips.” |
| 5 | John 16:20–22 | Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חִ֝נָּ֗ם, chi.Namgenerated
The word חִנָּם (chi.Nam) means 'for nothing' or 'without cause.' It is an adverb that indicates actions taken without justification or reason, often implying a sense of injustice. The parsing as an adverb shows that it modifies the action of the enemies, emphasizing that their malice is baseless.
This word captures the essence of the psalmist's plea: he is wronged without any valid reason. The lexicons highlight its use in contexts that convey a lack of purpose or cause, which aligns with the psalmist's experience of being targeted unjustly.
How Translations Differ — measured against the Berean Standard Biblegenerated
Where others part company with the BSB they part company over the rendering of חִ֝נָּ֗ם. The KJV and ASV choose without a cause, while the YLT and WEB align with without cause. This distinction highlights a slight variation in emphasis but retains the core meaning of injustice.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main plea introduced by the finite verb יִשְׂמְחוּ (they rejoice). It is followed by a noun phrase that identifies the subject (my enemies) and two adverbial phrases that describe the conditions under which they act — without cause and in malice.
The structure emphasizes the psalmist's direct appeal to God, with the enemies' actions clearly defined as unjust. The order of the phrases places importance on the enemies' wrongful actions against the psalmist.
Septuagint Backgroundgenerated
The Septuagint translates חִ֝נָּ֗ם as δωρεὰν (dorea), meaning 'for free' or 'without cost.' This choice reflects a similar emphasis on the lack of justification for the enemies' actions, aligning with the psalmist's lament.
The use of δωρεὰν highlights the notion that the psalmist's suffering is undeserved, reinforcing the theme of unjust treatment in the original Hebrew.
In plain words — the whole versegenerated
Psalm 35:19 expresses the psalmist's plea for God not to let his enemies rejoice over him without cause. He highlights that those who hate him act maliciously and unjustly. This verse captures the deep emotional struggle of feeling wronged and the desire for divine intervention against false accusations.
Frequently Asked Questionsgenerated
It means they take pleasure in the psalmist's suffering without any valid reason or justification, highlighting their malicious intent.
The psalmist feels deeply wronged and hurt by those who oppose him, especially since their actions are baseless and unjust.
It emphasizes the injustice of the enemies' actions, showing that their hostility is not warranted by any wrongdoing on the psalmist's part.
He asks God to prevent his enemies from rejoicing over him and to protect him from their malicious actions.
Reflection Questionsgenerated
- In what situations have I felt wronged by others without cause?
- How can I respond to those who act maliciously against me, as the psalmist does?
- What does it mean to seek justice from God in my own life?
- How can I support others who are unjustly treated, reflecting the psalmist's plea?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet not them that are mine enemies wrongfully rejoice over me,.... The word "wrongfully" is to be joined not to the word "rejoice", but to the word "enemies"; and the sense is, that they were his
Read John Gill on Psalms 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Here begins the third strophe: prayer founded on the representations just made (Psalms 35:19-28).
Read Robert Jamieson on Psalms 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWink with their eye, i.e. mock me, or insult over me, as this phrase signifies, 10:10.
Read Matthew Poole on Psalms 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:19 Let not them that are mine enemies wrongfully rejoice over me: [neither] let them wink with the eye that hate me without a cause.Ver. 19. Neither let them wink with the eye] Which is the gesture of a malicious scoffer, Proverbs 6:13; Proverbs 10:10. Ne amarulenter ludificentur me (Trem.).
Read John Trapp on Psalms 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Wink.—Proverbs 6:13; Proverbs 10:10; a common gesture of agreement among confederates.
Read Charles John Ellicott on Psalms 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. That are mine enemies] Saul and his courtiers.
Read AdamClarke on Psalms 35 →CambridgeThe Cambridge Bible for Schools and Colleges19–28. Renewed prayer in a somewhat calmer tone.
Read Cambridge on Psalms 35 →Albert Barnes1798–1870Barnes' Notes on the BibleLet not them that are mine enemies wrongfully rejoice over me - Margin, “falsely.” Literally, “My enemies of falsehood;” that is, who are “falsely” my foes; who have no just cause for being opposed to me. Compare Matthew 5:11.
Read Albert Barnes on Psalms 35 →The verse in English, compared — 16 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
Let not my enemies gloat over me without cause, nor those who hate me without reason wink in malice.
Don’t let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes.
Let not my enemies gloat over me without cause, nor those who hate me without reason wink in malice.
Do not let those who are my enemies for no reason gloat over me! Do not let those who hate me without cause carry out their wicked schemes!
Tyndale line
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
Let not them that are mine enemies wrongfully rejoice over me; Neither let them wink with the eye that hate me without a cause.
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
Let not them that are my enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
Let not them that are mine enemies, vniustly reioyce ouer mee, neyther let them winke with the eye, that hate mee without a cause.
Strictly literal
Let not them that are wrongfully mine enemies rejoice over me; let them not wink with the eye that hate me without cause.
Mine enemies rejoice not over me [with] falsehood, Those hating me without cause wink the eye.
Do not let my enemies rejoice over me [with] falsehood, || Those hating me without cause wink the eye.
Let not rejoice over me those that are my enemies wrongfully: [nor] let those who hate me without cause wink with the eye.
Do not let my deceitful enemies rejoice over me; do not let them carry out their wicked schemes.
Simplified
Don't let my enemies take pleasure in my troubles, those people who hate me and tell lies about me, gloating over me for no reason.
Do not let my haters be glad over me falsely; let not those who are against me without cause make sport of me.
Word by word, the decisions they made
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 (MT) of Psalms 35:19 reads: "אַל־ יִשְׂמְחוּ־ לִ֣י אֹיְבַ֣י שֶׁ֑קֶר שֹׂנְאַ֥י חִ֝נָּ֗ם יִקְרְצוּ־ עָֽיִן׃" The Septuagint (LXX) aligns closely with the MT, matching 8 of the 9 words, though it presents them in a different order and structure. The Dead Sea Scrolls (4Q83 and 4Q98) contain fragments that support the MT's wording, but many words are either partially restored or supplied by editors, indicating some textual uncertainty. Overall, the MT and LXX agree in meaning, while the Dead Sea Scrolls provide partial corroboration with some editorial intervention in the text.
אַֽל־ יִשְׂמְחוּ־ לִ֣י אֹיְבַ֣י שֶׁ֑קֶר שֹׂנְאַ֥י חִ֝נָּ֗ם יִקְרְצוּ־ עָֽיִן׃
8 of the 9 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.
[אל] [ישמחו] [ל׳י] [איב׳י] [שקר] [שנא׳י] [חנם] [יקרצו] [עין]
nothing on the leather here — 9 supplied entire by an editor.
[אל] ישמחו ל׳י איב׳י שקר [שנא׳י] [חנם] [יקרצו] [עין]
3 words on the leather — 1 partly restored, 5 supplied entire by an editor.
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 35:19
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Juss-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
קָרַץ (qarats) is a Hebrew verb meaning to pinch or wink. It can refer to gestures like biting lips or blinking eyes, often with a connotation of malice. The root encompasses actions such as narrowing or squeezing, and it can describe the process of shaping clay. The entries do not indicate any significant disagreement among lexicons.
[קָרַץ] vb. nip, pinch
Qal let them not pinch the eye, i.e. wink maliciously
Pu. from clay I was nipped off
base
H7169 קָרַץ
7169 qarats kaw-rats'
a primitive root; to pinch, i.e. (partially) to bite the
lips, blink the eyes (as a gesture of malice), or (fully) to
squeeze off (a piece of clay in order to mould a vessel from
it):--form, move, wink.
קָרַץ (qa.rats) — to wink.
1) to narrow, form, nip, pinch, squeeze, wink, purse
1a) (Qal) to pinch
1b) (Pual) to be nipped or pinched off, be formed
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
wink (razam, literally, "to roll the eyes"): The act or habit of winking was evidently considered to be evil both in its motives and in its results. The idea of its facetiousness, prevalent in our day, is nowhere apparent in the Scriptures. It is mentioned frequently, but is always associated with sin, in the Old Testament especially in the sense of conceit, pride, and rebellion against God: "Why doth thine heart carry thee away? and what do thy eyes wink at, that thou turnest thy spirit against God" (Job 15:12,13 the King James Version). So also Ps 35:19: "Neither let them wink with the eye that hate roe without a cause." "A naughty person, a wicked man, walketh with froward mouth. He winketh with his eyes," etc. (Pr 6:12,13…
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
HNcfsa — Noun common · feminine singular absoluteHNcfsa
i (`ayin; ophthalmos):
(1) The physical organ of sight, "the lamp of the body" (Mt 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 (Jud 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).
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 (
(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in (2 Kings 9:30) is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, "put her eyes in paint." See also (Ezekiel 23:40) A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament. --ED.)
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," Ps 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"…