Job 25:5 — Word Study
WLCהֵ֣ן עַד־ יָ֭רֵחַ וְלֹ֣א יַאֲהִ֑יל וְ֝כוֹכָבִ֗ים לֹא־ זַכּ֥וּ בְעֵינָֽיו׃
BSAIfhên evenʻad the moonyârêach [does not give off light, is not radiant] does notlôʼ shineʼâhal△▸ [is without brightness, does not glow] ◂and the starskôwkâb [the celestial bodies, heavenly hosts] are notlôʼ purezâkak■ [clean, morally upright] in His sightʻayin [in His eyes, before Him]
| Greek | English | Parsing |
|---|---|---|
| הֵ֣ן | there! | Particle |
| עַד־ | up to | Preposition |
| יָ֭רֵחַ | [the] moon | Noun common, masculine singular absolute |
| וְלֹ֣א | and not | Conjunction, particle |
| יַאֲהִ֑יל | it is clear | Verb, Hiphil, imperfect third person masculine singular |
| וְ֝כוֹכָבִ֗ים | and [the] stars | Conjunction, noun common masculine plural absolute |
| לֹא־ | not | Particle |
| זַכּ֥וּ | they are pure | Verb, Qal, perfect third person common plural |
| בְעֵינָֽיו׃ | in view his | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If even the moon does not shine, and the stars are not pure in His sight, |
| KJV | Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. |
| ASV | Behold, even the moon hath no brightness, And the stars are not pure in his sight: |
| YLT | Lo — unto the moon, and it shineth not, And stars have not been pure in His eyes. |
| WEB | Behold, even the moon has no brightness, and the stars are not pure in his sight; |
| BBE | See, even the moon is not bright, and the stars are not clean in his eyes: |
Where they part company is in the nuances of the translations — see How Translations Differ.
The sentence structure emphasizes the conditional nature of the statement, leading to a reflection on humanity's purity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכּוֹכָב
verbאָהַל
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 25:5
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 — Job's Reflection on God's Majestygenerated
Job 25:5 presents a profound statement about the celestial bodies, illustrating their lack of brightness and purity in comparison to the holiness of God. This verse is situated within a larger discussion that questions the righteousness of humanity in light of God's greatness, as seen in the preceding verses. Job's friends are engaged in a debate about God's justice and the nature of man, leading to this poignant observation about the moon and stars.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 24:23 | The moon will be confounded and the sun will be ashamed; for the LORD of Hosts will reign on Mount Zion and in Jerusalem, and before His elders with great glory. |
| 2 | Isaiah 60:19–20 | No longer will the sun be your light by day, nor the brightness of the moon shine on your night; for the LORD will be your everlasting light, and your God will be your splendor. |
| 3 | 2 Corinthians 3:10 | Indeed, what was once glorious has no glory now in comparison to the glory that surpasses it. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יַאֲהִ֑יל, ya.'a.Hilgenerated
The verb אָהַל (ahal) means 'to shine' or 'to be clear.' It is used here in the Hiphil form, indicating an action performed, suggesting that the moon does not shine or give off brightness. The use of this verb emphasizes the lack of radiance in celestial bodies when viewed in the presence of God's purity.
The context of this verse highlights the insignificance of these heavenly bodies, as even they are not pure in God's sight. This serves to underscore the argument that if such significant creations lack purity, humanity, created from the dust, is even less significant.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse consists of a main clause and two subordinate clauses. The finite verb יַאֲהִ֑יל (it is clear) governs the structure, with the first subordinate clause explaining the moon's condition and the second addressing the stars' purity.
The arrangement of clauses highlights the comparison being made: if the moon does not shine and the stars are not pure, it leads to the implied conclusion about humanity's state before God.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew verb אָהַל as ἐπιφαύσκει, which means 'to shine upon' or 'to illuminate.' This choice suggests a broader interpretation of the moon's role in providing light, emphasizing its absence in the context of God's purity.
The translation of the stars as ἄστρα retains the literal meaning, indicating that the Septuagint maintains the celestial imagery while also potentially broadening the implications of their purity.
In plain words — the whole versegenerated
Job 25:5 states that if even the moon does not shine and the stars are not pure in God's sight, it emphasizes how much less significant humanity is before Him. This verse highlights the idea that if celestial beings lack purity, humans are even more flawed.
Frequently Asked Questionsgenerated
It signifies that even the most prominent celestial body lacks brightness when compared to God's holiness.
The stars, representing significant and powerful entities, are seen as lacking purity in the presence of God, illustrating the vast difference between divine holiness and creation.
This verse suggests that if even the moon and stars are not pure, humanity, being created from the earth, is even less significant and pure in the eyes of God.
Job's observations highlight the majesty of God and the insignificance of creation, emphasizing the need for humility before God.
Reflection Questionsgenerated
- In what ways do I recognize my own limitations in comparison to God's greatness?
- How can understanding the purity of God influence my view of my own life?
- What does this verse teach about the nature of creation in relation to the Creator?
- How can I apply the humility expressed in this verse to my daily life?
The early church on this verse — how the Fathers read it
Early commentators like Ephrem the Syrian and Gregory the Dialogist refer to this verse to explore the relationship between celestial bodies and God's authority.
Indeed the stars themselves do not regulate the times according to their authority but know their rising and setting moments according to the [divine] law that has been fixed for them.Early Church Fathers on Job 25 →
Behold even to the moon, and it shineth not; yea, the stars are not pure in His sight. What is denoted by 'the moon' but the whole Church together? what by 'the stars' but the souls of the several persons that live rightly? who amidst the…Early Church Fathers on Job 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 25:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, even to the moon,.... If all things that are glorious and illustrious in the lower world, and which are between that and the region of the moon, are beheld; or all from the seat of the Divine
Read John Gill on Job 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen answered Bildad the Shuhite, and said, He tries to show Job's rashness (Job 23:3), by arguments borrowed from Eliphaz (Job 15:15), with which cf. Job 11:17. Verse 2. Power and terror - i:e., terror-inspiring power.
Read Robert Jamieson on Job 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe moon, though a bright and glorious creature, , if compared with the splendour of the Divine majesty, is but as a dark and earthy lump, without any lustre or glory. He names the moon and the stars rather than the sun, because they many times are eclipsed or disappear even to our eyes, which is a plain evidence of their utter obscurity in respect of God’ s light; whereas the sun, though that also he obscure, if compared with God, yet it casts a constant and most clear light. Or by naming the moon, and thence proceeding to the stars, the sun is included between them. The stars are not pure in his sight; he can discern many spots and blemishes in them which we cannot see; and in like manner…
Read Matthew Poole on Job 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 25:5 Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.Ver. 5. Behold even to the moon, and it shineth not] i.e. Either descend in thy thoughts, from the highest orbs as low as the moon; or else ascend from gold, gems, jewels, and other orient resplendent creatures, as high as the moon and stars, and comparing them with the surpassing majesty of God, thou shalt find no more beauty or brightness in them than is in a lump of earth or clod of clay; those heavenly lights will appear to be as so many snuffs. Or if thou canst discover no spots and blemishes in them, yet God can, without the help of any such perspective glasses as Galileo got him to explore…
Read John Trapp on Job 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Even to the moon and stars, pure and chaste as their light is, they are not clean before Him (comp. Job 4:18), for the stars rise and set, and once in every month the moon hides her face.
Read Charles John Ellicott on Job 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Behold even to the moon, and it shineth not] It is continually changing its appearance. It never appears twice in its whole revolution with the same face: it is ever waxing or waning; and its face is variegated with opaque spots. Its changeableness can never be compared with the unchangeable nature of God. Yea, the stars are not pure in his sight.] Whatever their excellence may be as stars, it is nothing in comparison with him from whom they have derived their being and splendour. See the notes on Job 4:18; Job 15:14-16. The Targum reads: "Behold, the moon is as yet spotted in her eastern part; the sun shines not; and the stars are not pure in his sight." Some think that by stars…
Read AdamClarke on Job 25 →CambridgeThe Cambridge Bible for Schools and Colleges5. The thought of Job 25:4 amplified. Even the moon, the brightest star, does not shine, is dark, when He looks upon it, and the stars are not pure, how much less man, which is a worm? The contrast drawn by Eliphaz between man and the angels is drawn here between man and the heavenly bodies; comp. ch. Job 15:15. The Hebrew has two words for “worm” here, the one the worm of decay and corruption (ch. Job 7:5, Job 17:14, Job 21:26, Job 24:20; Exodus 16:24; Isaiah 14:11), the other in the second clause, used to express the utmost abasement and abjectness, “Fear not thou worm Jacob,” Isaiah 41:14, “But I am a worm and no man,” Psalms 22:6, though occasionally occurring also in the sense of the…
Read Cambridge on Job 25 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold even to the moon, and it shineth not - Or, behold even the moon shineth not. That is, in comparison with God it is dark and obscure.
Read Albert Barnes on Job 25 →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
If even the moon does not shine, and the stars are not pure in His sight,
Behold, even the moon has no brightness, and the stars are not pure in his sight;
If even the moon does not shine, and the stars are not pure in His sight,
If even the moon is not bright, and the stars are not pure as far as he is concerned,
Tyndale line
Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.
Behold, even the moon hath no brightness, And the stars are not pure in his sight:
Behold, even the moon hath no brightness, and the stars are not pure in his sight:
Behold even to the moon, and it shineth not; and the stars are not pure in his sight.
Behold, he wil giue no light to the moone, and the starres are vncleane in his sight.
Strictly literal
Lo, even the moon is not bright; and the stars are not pure in his sight:
Lo — unto the moon, and it shineth not, And stars have not been pure in His eyes.
Behold—to the moon, and it does not shine, || And stars have not been pure in His eyes.
Behold, even as regardeth the moon, that is not bright; yea, the stars are not pure in his eyes.
See, even the moon has no brightness to him; the stars are not pure in his sight.
From the Latin
Behold even the moon doth not shine, and the stars are not pure in his sight.
Simplified
If in God's eyes even the moon does not shine brightly, and the stars are not pure,
See, even the moon is not bright, and the stars are not clean in his eyes:
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 closely in their wording, with a word-for-word correspondence indicating that the essential meaning of the verse has been preserved across these traditions.
הֵ֣ן עַד־ יָ֭רֵחַ וְלֹ֣א יַאֲהִ֑יל וְ֝כוֹכָבִ֗ים לֹא־ זַכּ֥וּ בְעֵינָֽיו׃
9 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.
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 25:5
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
יָרֵחַ (yareach) means 'moon,' particularly in a poetic context. It is derived from a root related to another word, but the entries do not elaborate on its usage in specific verses.
יָרֵחַ n.m. moon, esp. poet.
base
H3394 יָרֵחַ moon, esp. poet.
3394 yareach yaw-ray'-akh
from the same as 3391; the moon:--moon. Yrechow. See
3405.
see HEBREW for 03391
see HEBREW for 03405
יָרֵחַ (ya.re.ach) — moon.
moon
N-ms — Noun common · masculine singular absoluteHNcmsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
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
אָהַל (ahal) is a Hebrew verb that primarily means 'to shine' or 'to be clear.' It is noted as a primitive root, with its Hiphil form also conveying the idea of clarity or brightness.
[אָהַל] vb. Hiph. be clear, shine
base
H166 אָהַל
166 'ahal aw-hal'
a primitive root; to be clear:--shine.
אָהַל (a.hal) — to shine.
(Hiphil) to be clear, shine
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
כּוֹכָב (kowkab) means 'star' and is likely derived from a root related to rolling or blazing. It can refer to a literal star or figuratively to a prince or significant figure, including associations with the Messiah and God's omniscience.
כּוֹכָב n.m. star
base
H3556 כּוֹכָב star
3556 kowkab ko-kawb'
probably from the same as 3522 (in the sense of rolling) or
3554 (in the sense of blazing); a star (as round or as
shining); figuratively, a prince:--star((-gazer)).
see HEBREW for 03522
see HEBREW for 03554
כּוֹכָב (ko.khav) — star.
1) star
1a) of Messiah, brothers, youth, numerous progeny, personification, God's omniscience (fig.)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
Stars
The eleven stars (Gen. 37:9); the seven (Amos 5:8); wandering (Jude 1:13); seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose (Matt. 2:2-10); stars worshipped (Deut. 4:19; 2 Kings 17:16; 21:3; Jer. 19:13); spoken of symbolically (Num. 24:17; Rev. 1:16, 20; 12:1). (See ASTROLOGERS.)
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
זָכַךְ (zakak) is a Hebrew verb meaning to be clean or pure, both physically and morally. It can also imply brightness or shining. The word has a Qal form indicating a state of being bright or clean, and a Hiphil form that denotes the action of cleansing. No significant disagreements are noted among the lexicons.
[זָכַךְ] vb. be bright, clean, pure
Qal
be bright, shining
be clean, pure
Hiph. cleanse
base
H2141 זָכַךְ
2141 zakak zaw-kak'
a primitive root (compare 2135); to be transparent or clean
(phys. or morally):--be (make) clean, be pure(-r).
see HEBREW for 02135
זָכַךְ (za.khakh) — be clean.
1) to be pure, be bright, be clean, be bright, clean
1a) (Qal)
1a1) to be bright, be shining
1a2) to be clean, be pure
1b) (Hiphil) to cleanse, make cleanse, make clean
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms