Job 10:18 — Word Study
WLCוְלָ֣מָּה מֵ֭רֶחֶם הֹצֵאתָ֑נִי אֶ֝גְוַ֗ע וְעַ֣יִן לֹא־ תִרְאֵֽנִי׃
BSAWhy thenmâh [for what purpose, to what end] did You bring meyâtsâʼ■ from the wombrechem [mother's, place of fetal development, matrix] Oh, that I had diedgâvaʻ▸ [expired, given up the ghost, before birth] and nolôʼ ◂eyeʻayin [source of sight, observer] had seen merâʼâh▸ [perceived, looked upon]
| Greek | English | Parsing |
|---|---|---|
| וְלָ֣מָּה | and why? | Conjunction, preposition, pronoun |
| מֵ֭רֶחֶם | from [the] womb | Preposition, noun common masculine singular absolute |
| הֹצֵאתָ֑נִי | did you bring out me | Verb hiphil perfect second person masculine singular, suffix |
| אֶ֝גְוַ֗ע | I expired | Verb, Qal, imperfect first person common singular |
| וְעַ֣יִן | and an eye | Conjunction, noun common feminine singular absolute |
| לֹא־ | not | Particle |
| תִרְאֵֽנִי׃ | it saw me | Verb qal imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why then did You bring me from the womb? Oh, that I had died, and no eye had seen me! |
| KJV | Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me! |
| ASV | Wherefore then hast thou brought me forth out of the womb? I had given up the ghost, and no eye had seen me. |
| YLT | And why from the womb Hast Thou brought me forth? I expire, and the eye doth not see me. |
| WEB | “‘Why, then, have you brought me out of the womb? I wish I had given up the spirit, and no eye had seen me. |
| BBE | Why then did you make me come out of my mother's body? It would have been better for me to have taken my last breath, and for no eye to have seen me, |
Where they part company is noted in the translations, but they agree on the overall meaning.
The sentence consists of a main clause followed by an exclamatory clause and a prepositional phrase, creating a poignant expression of Job's despair.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַיִן
verbגָּוַע
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 — Job 10:18
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 — Job's Lamentgenerated
Job 10:18 captures Job's profound sorrow as he questions the purpose of his life amidst his suffering. He expresses a wish that he had died at birth, reflecting the depth of his despair and the intensity of his experience. This verse is part of a larger discourse where Job grapples with his afflictions and the perceived silence of God in his suffering, similar to the themes found in Job 3:10 and Jeremiah 20:14-18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:10–11 | For that night did not shut the doors of the womb to hide the sorrow from my eyes. |
| 2 | Jeremiah 15:10 | Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me. |
| 3 | Jeremiah 20:14–18 | Cursed be the day I was born! May the day my mother bore me never be blessed. |
| 4 | Matthew 26:24 | The Son of Man will go just as it is written about Him, but woe to that man by whom He is betrayed. It would be better for him if he had not been born.” |
| 5 | Job 11:20 | But the eyes of the wicked will fail, and escape will elude them; they will hope for their last breath.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הֹצֵאתָ֑נִי, ho.tze.Ta.nigenerated
The verb הֹצֵאתָ֑נִי (ho.tze.Ta.ni) comes from the root יָצָא (yatsa'), meaning 'to go out' or 'to bring forth.' In this context, it conveys the act of being brought out from the womb, emphasizing Job's feeling of being thrust into life without purpose.
This verb is in the perfect tense and second person masculine singular, indicating a direct address to God. Job's use of this word underscores his sense of abandonment and questioning of God's intentions in bringing him into existence only to suffer.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the general meaning of the verse, reflecting Job's lament about being brought into life.
Sentence Structuregenerated
The finite verb הֹצֵאתָ֑נִי (did You bring out me) governs the main clause, with Job's existential questions hanging off it. The structure emphasizes Job's plea to God, highlighting his feelings of despair.
The sentence structure is straightforward, with Job's questions flowing from the main verb, creating a sense of urgency and emotional weight in his lament.
Septuagint Backgroundgenerated
The Septuagint translates הֹצֵאתָ֑נִי as με (me), which simplifies the expression but retains the focus on Job's existence. This choice reflects a direct engagement with Job's plea, emphasizing the personal nature of his suffering.
The LXX maintains the essence of Job's lament while adapting the Hebrew structure to fit Greek linguistic norms.
In plain words — the whole versegenerated
Job 10:18 shows Job questioning why he was born if his life is filled with suffering. He wishes he had died at birth, expressing deep sorrow and a desire to escape his pain.
Frequently Asked Questionsgenerated
Job is expressing his anguish over his suffering and questioning the purpose of his life if it is filled with pain.
Job feels overwhelmed by his afflictions and believes that not being born would have spared him from his current suffering.
Job's questions indicate a deep struggle with his faith and a desire for understanding regarding his suffering, highlighting the tension in his relationship with God.
Job's lament touches on themes of suffering, existence, and the search for meaning in pain, which are central to the book of Job.
Reflection Questionsgenerated
- How do I respond to suffering in my own life, and do I ever question God's purpose for my struggles?
- What can I learn from Job's honesty in expressing his feelings to God?
- In what ways can I support others who are experiencing deep pain and questioning their existence?
- How can I find meaning in my own experiences of suffering?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on Job's lament, discussing the nature of suffering and divine purpose.
Someone could think that Job’s statement comes from desperation, but that is proven wrong by what God has said: “Do you believe I treated you like this for any other reason than to reveal your righteousness?” Job, who previously had said,Early Church Fathers on Job 10 →
In order to avoid scandalizing many who see his life end in affliction and sadness, it is not without reason that the righteous man asks for the termination of his ordeals.Early Church Fathers on Job 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 10:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore then hast thou brought me forth out of the womb?.... Into this world; this act is rightly ascribed by Job to the Lord, as it is by David, Psalms 22:9; which kind act of God Job complains
Read John Gill on Job 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me! No JFB commentary on these verses.
Read Robert Jamieson on Job 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, alive, i.e. that I had never been born alive.
Read Matthew Poole on Job 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 10:18 Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!Ver. 18. Wherefore hast thou brought me forth out of the womb?] Why? but was not that a mercy? David esteemed it so, and gives God the glory, Psalms 22:9. But discontent is an utter enemy to thankfulness. The bird sings not till she have taken up her stand to her mind. Some men’ s eyes are so bleared and glazed with tears for what they want, that they cannot see what good they have, cannot see mercies for blessings. Job here, in a distemper, wisheth himself (as he had done before, Job 3:1-26. "Who can understand his errors?" Psalms 19:12) either unborn, or presently…
Read John Trapp on Job 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Wherefore then hast thou brought me forth?—Here Job reverts to the strain of his original curse (Job 3:11, &c.).
Read Charles John Ellicott on Job 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Wherefore then] Why didst thou give me a being, when thou didst foresee I should be exposed to such incredible hardships? See on Job 3:10, &c.
Read AdamClarke on Job 10 →
CambridgeThe Cambridge Bible for Schools and Colleges18, 19. Perplexed even to despair by this idea of the purpose of God Job asks, Why God ever gave him existence at all? and as in ch. Job 3:11 seq. wishes he had never seen life. hast thou brought] didst thou bring. Oh that I had given] I should have given.
Read Cambridge on Job 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleWherefore then hast thou brought me forth - See the notes at Job 3:11.
Read Albert Barnes on Job 10 →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
Why then did You bring me from the womb? Oh, that I had died, and no eye had seen me!
“‘Why, then, have you brought me out of the womb? I wish I had given up the spirit, and no eye had seen me.
Why then did You bring me from the womb? Oh, that I had died, and no eye had seen me!
“Why then did you bring me out from the womb? I should have died and no eye would have seen me!
Tyndale line
Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!
Wherefore then hast thou brought me forth out of the womb? I had given up the ghost, and no eye had seen me.
Wherefore then hast thou brought me forth out of the womb? I had given up the ghost, and no eye had seen me.
Why then hast thou brought me forth from the womb? O that I had expired, and no eye had seen me!
Wherfore then hast thou brought me out of the wombe? Oh that I had perished, and that none eye had seene me!
Strictly literal
And wherefore didst thou bring me forth out of the womb? I had expired, and no eye had seen me.
And why from the womb Hast Thou brought me forth? I expire, and the eye doth not see me.
And why from the womb || Have You brought me forth? I expire, and the eye does not see me.
Wherefore then didst thou bring me forth out of the womb? Oh that I had perished, and that no eye had seen me!
Why, then, have you brought me out of the womb? I wish I had given up my spirit and that no eye had ever seen me.
From the Latin
Why didst thou bring me forth out of the womb: O that I had been consumed that eye might not see me!
Simplified
So why did you allow me to be born? I wish that I had died, and nobody had ever seen me!
Why then did you make me come out of my mother's body? It would have been better for me to have taken my last breath, and for no eye to have seen me,
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 on the wording of Job 10:18, with all seven words matched. This consistency highlights the shared understanding of Job's lament across these ancient texts.
וְלָ֣מָּה מֵ֭רֶחֶם הֹצֵאתָ֑נִי אֶ֝גְוַ֗ע וְעַ֣יִן לֹא־ תִרְאֵֽנִי׃
7 of the 7 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 Job 10:18
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Prep | Part — Conjunction · preposition · pronounHC/R/Pi
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil-Perf-2ms | Suff — Verb hiphil perfect second person masculine singular · suffixHVhp2ms/Sp1bs
גָּוַע (gava') is a primitive root meaning to breathe out, which implies dying or perishing. It covers various aspects of death, including to expire, give up the ghost, or be ready to die. The entries consistently emphasize its connection to death without any noted disagreements.
גָּוַע vb. expire, perish, die
base
H1478 גָּוַע expire, perish, die
1478 gava` gaw-vah'
a primitive root; to breathe out, i.e. (by implication)
expire:--die, be dead, give up the ghost, perish.
גָּוַע (ga.va) — to die.
1) to expire, die, perish, give up the ghost, yield up the ghost, be dead, be ready to die
1a) (Qal) to expire, die, be about to die
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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
Conj | N-cs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
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"…
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)
Part — ParticleHTn
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-3fs | Suff — Verb qal imperfect third person feminine singular · suffixHVqi3fs/Sp1bs
