The fig. references to the eye are many and varied. As the chief means of contact with the outer world, tbi eye is the source of pleasurable sensations and the principal avenue of tempta- tion (Gn 3«, Pr 27^, Ezk 242>, 1 Jn 2'«). Know- ledge is the opening of the eyes (Gn 3', Ps 119", Epli l'«).
The prophet was first called the ' seer ' (nxi) IS 9', and his message a 'vision' (pm) Is 1', Ezk 7" etc. In connexion with the feelings, sorrow is associated wth a consumed or wasted ej^e (Ps 6'), and satisfaction in worldly prosperity with an eye standing out with fatness (Ps 73').
Tear-bottles are often found in the ancient tombs, as affecting tokens of regret and grief. This memorial act may be referred to in Ps 56' ' Put thou my tears into thy bottle.' (See BoTTLB.) To have the eyes delivered from tears takes rank with the deliverance of the soul from death and the feet from falling (Ps IIG') ; to have all tears wiped from the eyes (Rev 21*), is part of the riches in glory.
As a judge of what is pleasant or offensive, the eye indicates an intention of favour or hostility. "Thus in an Arabic salutation, in answer to the opening inqviiry as to health, the usual reply is, 'Well, by your looking upon me' (favour of your eye), and the conventional parry of politeness is to say, ' By God's looking upon you.' A similar thought of the eye's protective favour lies in the words providence, episcopos, overseer. On the other hand, there is the widespread and deeply-rooted •uperstition about the power of the evil-eye, and
one of the chief uses of the amnlet (wh. see) is to obtain protection against it.
The Eyelids (csyry) are mentioned as a means of seduction employed by the ' evil woman ' (Pr 6"), and not infrequently appear in poetical language as a synonym for, or parallel with, the eyes (Job 1(1'«, Jer 9's, Ps 11* 132>, Pr 6* 30"). By a beautiful metaphor in Job 3' 41'* the first rays of dawn are called the 'eyelids of the morning.'
Eye-paint (-is, Arab, kuhl; cf. ^ns Ezk 23*>) was a paste made of antimony powder, giving a brown-black burnished stain to the eyelashes. The practice which is de- picted on the monuments still con- tinues in Egypt (see Lane, Mod. Egypt.' i. 45 f.). 'The paint is kept in a small horn or ornamental metal vase with a thin rod for applying it. It makes the eyes look larger and more lustrous (2 K ff", Jer i^, Ezk 23^°). One of Job's daughters was called Keren -happukh, ' horn of eye- paint' (Job 42'-'). BORsroRir.-
Ihe Eye-salye (/coXXot'pioc, col- paiki. lyrium) of Rev 3'* was a preparation used for healing or strengthening the eye (cf. Hor. Sat. i. 5. 30 ; Epict. Diss. ii. 21. 20, lii. 21. 21 ; Gels. vi. 6. 7). (See Medicine.)
G. M. Mackie. EYESERYICE — This is a literal tr. in Eph 6«, Col 3^- of the Greek 6(p9a\iJ.oSov\(la, and seems to have been coined by Tindale, although he uses it only in Col, in Eph giving ' service in the eye sight.' The word was at once adopted into the langu.Tge, Crowley (1550), Last Trump, 163, having ' Se thou serue hira . . . not wyth eye-seruice fainedly.' The AV of 1611 is, however, the first Version that lias eye service in Eph (it writes two separate words as all the Versions do in Col). The Greek word is found nowhere else ; ' This happy expression,' says Lightfoot, ' would seem to be the apostle's own coinage.' J. HASTINGS.
EZBAI ("3'x). — The father of Naarai, one of David's mighty men (1 Ch 11"). The parallel passage 2 S 23^ reads 'Paarai the Arbite' ("Ti';- •j-iNn) for ' Naarai the son of Ezbai ' ("SiK"!? "Si^i). It is impossible to decide with any confidence between the rival readings. (See Kittel's note on 1 Ch 11" in Haupt's Sacred Bks. of OT).
J. A. Selbie.
EZBON (t^ix, I'layn).— 1. Eponyni of a Gadite family (Gn 46'''), called in Nu "26" Ozni (which see). 2. A grandson of Benjamin (1 Ch 7'). See Genealogy.
EZEKIAS. — 1. (A •EfeWat, B 'Efcfat, AV Ezechias) 1 Es 9'* = Jahzeiah, Ezr 10'». 2. (Es-tKias, AV Ezecias) 1 Es 9".— Called Hilkiah, Neh 8*.
EZEKIEL (Vulg. Ezechiel, LXX 'Ie{e-cii)X, Heb. Sx.-in; ' God is strong,' or ' God strengthens '), the son of Buzi, was one of the temple priests who shared the exile of Jelioiachin in B.C. 597 (Ezk V-; cf. 2 K 24'*-"). His work as a prophet commenced in the fifth year of his banishment (1-), and extended over a period of not less than 22 years (592-570) ; the latest date in the book being the ' seven and twentieth year ' of his sojourn in Babylonia (29"). This part of his life was spent (so far as appears) in a Jewish settlement at Tel-Abib (1' 3"), an unknown place near the ' river Chebar' (-155), which was probably a canal or a tributary of the Euphrates in the vicinity of Babylon,— certainly not the ^aboras (ibQ 2 K 17*) in N. Mesopotamia. The life of this colony of expatri- ated Jews is but dimly reflected in the pages of