EYE (עַ֫יִנ֒, H6524, cognate to Akkad. īnu, Assyrian ēnu, Ugaritic ’n; ὄμμα ὀφθαλμός). The term usually appears in the dual and is the basic component of many idiomatic expressions, some of which can be traced back to Sumer. IGI, “eye.” The common usage is of sight proceeding out from the eyes (Gen 13:10, et al.). The eye often is used as the symbol of understanding (3:5, et al.) and a sing. Canaanite gloss in Amarna Letter, 144 1. 17, “īni-ya [ḥinaya]”). A period of sorrow and a loss or diminution of the understanding as in old age is symbolized as a dimming of the eyes (Job 17:7, et al.). Often the “eyes” are used in parallel poetry as the “A” word whereas “ears” is the “B” word (Isa 6:10b et al.). In other references, the “eyes” are the “A” word in the sense of intelligence, comprehension, whereas the “B” word is soul or body (Ps 31:9). Only in apocalyptic visions and prophetic utterances does the “eye see God.” These theophanies are always in the form of the messianic incarnation (Dan 10:5, 6). In the NT, the word ὀφθαλμός, G4057, appears throughout. It is, like the Heb., the basis of many idioms: “an ‘evil’ eye” (one who looks with envy or jealousy, Matt 6:23 KJV); “in the twinkling of an eye” (1 Cor 15:52); “eyes of the heart or mind” (Luke 19:42). The other Gr. term is ὄμμα, G3921. A poetic term from Homer on, it appears only in two contexts, which involve the healing by Christ of blind men (Matt 20:34; Mark 8:23). In classical lit., it is usually used for the insight of intuition, “the eyes of the soul”; it may represent some spe cific phrase used by Christ on the occasions of the miracles and tr. into Gr. by this rarer term.