Psalms 13:3 — Word Study
WLCהַבִּ֣יטָֽה עֲ֭נֵנִי יְהוָ֣ה אֱלֹהָ֑י הָאִ֥ירָה עֵ֝ינַ֗י פֶּן־ אִישַׁ֥ן הַמָּֽוֶת׃
BSAtillʻad where?ʼân to setshîyth counselʻêtsâh soulnephesh sorrowyâgôwn heartlêbâb by dayyôwmâm tillʻad where?ʼân to exaltrûwm enemyʼôyêb uponʻal
| Greek | English | Parsing |
|---|---|---|
| הַבִּ֣יטָֽה | pay attention ! | Verb hiphil imperative second person masculine singular, suffix |
| עֲ֭נֵנִי | answer me | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֣ה | O Yahweh | Noun proper |
| אֱלֹהָ֑י | God my | Noun common masculine plural construct, suffix |
| הָאִ֥ירָה | give light to ! | Verb hiphil imperative second person masculine singular, suffix |
| עֵ֝ינַ֗י | eyes my | Noun common feminine dual construct, suffix |
| פֶּן־ | lest | Particle |
| אִישַׁ֥ן | I should sleep | Verb, Qal, imperfect first person common singular |
| הַמָּֽוֶת׃ | the death | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| KJV | Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death; |
| ASV | Consider and answer me, O Jehovah my God: Lighten mine eyes, lest I sleep the sleep of death; |
| YLT | Look attentively; Answer me, O Jehovah, my God, Enlighten mine eyes, lest I sleep in death, |
| WEB | Behold, and answer me, Yahweh, my God. Give light to my eyes, lest I sleep in death; |
| BBE | Let my voice come before you, and give me an answer, O Lord my God; let your light be shining on me, so that the sleep of death may not overtake me; |
Where they part company is הַבִּ֣יטָֽה — see How Translations Differ.
The structure is straightforward, with one main request followed by a cautionary clause indicating the urgency of the plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַד
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 13:3
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 Plea for Helpgenerated
Psalm 13:3 is a heartfelt cry from the psalmist, expressing anguish and a plea for divine intervention. The verses surrounding this cry reveal a struggle with sorrow and the threat of death, emphasizing the urgency of the psalmist's request for God’s attention and response. This plea reflects a deep spiritual need, as the psalmist seeks clarity and life in the face of despair.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:13 | Be merciful to me, O LORD; see how my enemies afflict me! Lift me up from the gates of death, |
| 2 | Psalm 25:19 | Consider my enemies, for they are many, and they hate me with vicious hatred. |
| 3 | Psalm 31:7 | I will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul. |
| 4 | Psalm 119:153 | Look upon my affliction and rescue me, for I have not forgotten Your law. |
| 5 | Lamentations 5:1 | Remember, O LORD, what has happened to us. Look and see our disgrace! |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הַבִּ֣יטָֽה, ha.Bi.tahgenerated
The verb הַבִּ֣יטָֽה (*ha.Bi.tah*) is a Hiphil imperative form, meaning 'pay attention' or 'consider.' It is built from the root נָבַט (*nabat*), which signifies looking or regarding with care. This form indicates a command directed towards God, urging Him to take notice of the psalmist's plight.
In this context, the psalmist is not merely asking for a glance but for a deep consideration of his situation. The use of the imperative form highlights the urgency and desperation of the request, as the psalmist seeks a response that will bring light and understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two main actions governed by the finite verbs: הַבִּ֣יטָֽה (*pay attention*) and עֲ֭נֵנִי (*answer me*). The structure emphasizes the urgency of the psalmist's plea, with the first verb directly addressing God and the second expressing a need for response.
The order of the phrases places the request for divine attention first, highlighting its importance. The subsequent request for light to the eyes follows, indicating the psalmist’s desire for spiritual insight to avoid death.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הַבִּ֣יטָֽה is rendered as τίνος (*tinos*), which translates to 'of what' or 'of whom.' This choice indicates a shift from a direct command to a more general inquiry, suggesting a broader context of consideration.
This translation choice may reflect an interpretative angle, emphasizing the relational aspect of seeking understanding rather than a mere request for attention.
In plain words — the whole versegenerated
Psalm 13:3 is a plea from the psalmist asking God to pay attention and respond to his distress. The psalmist seeks light for his eyes to avoid falling into death, expressing a deep need for divine help and understanding.
Frequently Asked Questionsgenerated
The psalmist is asking for spiritual understanding and clarity, which would help him avoid despair and death.
The psalmist feels overwhelmed by sorrow and seeks God's attention to alleviate his distress and bring hope.
It signifies a state of spiritual darkness and separation from God, which the psalmist wishes to avoid.
It shows a personal and direct appeal, indicating trust in God's ability to respond and provide help in times of need.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's attention and response?
- How can I cultivate spiritual understanding to avoid feelings of despair?
- What does it mean for me to ask God to illuminate my eyes?
- How can I support others who may be feeling overwhelmed or in darkness?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of divine illumination and the spiritual state of believers. Their quotations explore the implications of seeking God's light and understanding.
Is God a light to enlighten the eyes of the body or the eyes of the intellect? The prophet says of the latter, “Enlighten my eyes lest I sleep in death.” I think it is clear to everyone that we would not say that God performs the work of…Early Church Fathers on Psalms 13 →
The face of God, full of light, is a certain power looking to confer gifts, by which each partaker will be enlightened, as if they were enjoying the rays of the sun.Early Church Fathers on Psalms 13 →
If you are blind and unenlightened, lighten your eyes that you sleep not in death. In God’s Light see light, and in the Spirit of God be enlightened by the Son, that threefold and undivided Light.Early Church Fathers on Psalms 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 13:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleConsider [and] hear me, O Lord my God,.... The psalmist amidst all his distresses rightly applies to God by prayer, claims his interest in him as his covenant God, which still continued
Read John Gill on Psalms 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryConsider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death; Prayer follows complaint the believer's case.
Read Robert Jamieson on Psalms 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLighten mine eyes; either, 1. Because I find my counsel insufficient, , do thou enlighten my mind, and guide me by thy counsel and Spirit into the right way of obtaining thy mercy and help. So this phrase is used . Or, 2. Do thou revive, and comfort, and deliver me from the darkness of death, which is ready to come upon me and to close mine eyes. Nothing is more common than to express great dangers and calamities by darkness, and great comforts and deliverances by light, as 17:13 30:26, and by an enlightening of the eyes, as . Compare 29:13. Lest I sleep the sleep of death, i.e. lest I sink under my burden and die; for death is oft called a sleep in Scripture, as 14:12 .
Read Matthew Poole on Psalms 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 13:3 Consider [and] hear me, O LORD my God: lighten mine eyes, lest I sleep the [sleep of] death;Ver. 3. Consider and hear me, O Lord my God] He turns him to God in this peck of trouble (for they seldom come single), and pleads the covenant, "My God," beseeching him to see and hear both at once how it fared with him, and to send him seasonable and suitable help. It were wide with the faithful if they had not their God to repair unto in distress, pouring out their souls into his blessed bosom. This they must do most earnestly, when under a cloud of desertion; as our Saviour, being in an agony, prayed more fervently, Luke 22:44; and as Micah, having lost his gods, set up his note…
Read John Trapp on Psalms 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Lighten.—Literally, give light to my eyes that I may not go to sleep in death, i.e., go to sleep and never wake; “sleep unto death,” as the LXX. (Comp. for the nature of the fear, Psalms 6:5; and for the form of expression, 1 Samuel 14:27; 1 Samuel 14:29.)
Read Charles John Ellicott on Psalms 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Consider and hear me] Rather, answer me. I have prayed; I am seeking thy face I am lost without thee; I am in darkness; my life draws nigh to destruction; if I die unforgiven, I die eternally. O Lord my God, consider this; hear and answer, for thy name's sake.
Read AdamClarke on Psalms 13 →Albert Barnes1798–1870Barnes' Notes on the BibleConsider and hear me - literally, “Look, hear me.” God had seemed to avert his face as if he would not even look upon him Psalms 13:1; and the psalmist now prays that he “would” look upon him - that
Read Albert Barnes on Psalms 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Consider… me—From dejection of mind David turns to prayer with a more softened and hopeful tone. “Consider;” that is, behold, look; give direct, immediate, attention.
Read Daniel Denison Whedon on Psalms 13 →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
Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death,
Behold, and answer me, Yahweh, my God. Give light to my eyes, lest I sleep in death;
Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death,
Look at me! Answer me, O Lord my God! Revive me, or else I will die!
Tyndale line
Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death;
Consider and answer me, O Jehovah my God: Lighten mine eyes, lest I sleep the sleep of death;
Consider and answer me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death;
Consider and hear me, O LORD my God: lighten my eyes, lest I sleep the sleep of death;
Beholde, and heare mee, O Lord my God: lighten mine eyes, that I sleepe not in death:
Strictly literal
Consider, answer me, O Jehovah my God! lighten mine eyes, lest I sleep the [sleep of] death;
Look attentively; Answer me, O Jehovah, my God, Enlighten mine eyes, lest I sleep in death,
Look attentively; Answer me, O YHWH, my God, || Enlighten my eyes, lest I sleep in death,
(13:4) Look down, answer me, O Lord my God! enlighten my eyes, that I may not sleep the sleep of death;
Look at me and answer me, Yahweh my God! Give light to my eyes, or I will sleep in death.
From the Latin
They are all gone aside, they are become unprofitable together: there is none that doth good, no not one. Their throat is an open sepulchre: with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways: and the way of peace they have not known: there is no fear of God before their eyes.
Simplified
Think about this, and answer me, Lord my God. Give me back my strength, otherwise I'm going to die,
Let my voice come before you, and give me an answer, O Lord my God; let your light be shining on me, so that the sleep of death may not overtake 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 reads הַבִּ֣יטָֽה עֲ֭נֵנִי יְהוָ֣ה אֱלֹהָ֑י הָאִ֥ירָה עֵ֝ינַ֗י פֶּן־ אִישַׁ֥ן הַמָּֽוֶת׃, and this is closely matched by the Septuagint, which reflects a similar structure and wording. The Dead Sea Scrolls show some damage, but the surviving text aligns with the Masoretic Text, indicating consistency across these witnesses.
הַבִּ֣יטָֽה עֲ֭נֵנִי יְהוָ֣ה אֱלֹהָ֑י הָאִ֥ירָה עֵ֝ינַ֗י פֶּן־ אִישַׁ֥ן הַמָּֽוֶת׃
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.
[עד] [אנ׳ה] [אשית] [עצות] [בנפש׳י] [יגון] [בלבב׳י] [יומם] [עד] אנ׳ה ירום [אויב׳י] [על׳י]
2 words on the leather — 11 supplied entire by an editor.
עד אנ׳ה אשית עצות בנפש׳י [יגון] [בלבב׳י] [יומם] [עד] אנ׳ה ירום איב׳י על׳י
5 words on the leather — 4 partly restored, 4 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 13:3
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.
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
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
HNcfdc/Sp1bs — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
HTc — ParticleHTc
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.