3. In a purely frfurative sense it is found in Mt T'-" and Lk 6^'- ■*- (the mote in the brother's eye) ; also in Mt 6=- "-'', Lk 11" ('The lamp of the body is the eye '), where the eye is spoken of as reflecting the spiritual condition of the heart, though even here it is possible that the thought of the expression of the material eyes may also have been in Christ's mind. A"ain, in Mt 20'" ' Is thine eye evil because I am jjood ? ' the eye is used figuratively to express an attitude of envy (see below). Lastly, it must obviously have been used in a purely figurative sense in Lk 16=^ ' In Hades he lifted up his eyes . . .'
i. There remains the strange expression ' evil eye' {6<pea\iibs ■n-onripds, Mk 7"-). The meaning of this no doubt approximates to that of the similar expression in Mt 6^ 20'^ and, generally speaking, denotes envy;* but it also implied demoniacal possession [see Demon, iii. (i)],t and the 'evil' referred not only to the possessed himself, but also to the harm wliich might be done to others who came under the influence of the 'evil eye.' J
W. O E. Oesterley. •
EYE-WITNESSES [aMirrat, Lk r- ; cf. Mirrai in 2 P 1'^).— We have the assurance of the Third Evangelist that the Gospels are founded not upon second-hand reports, but upon the direct testimony of those wlio were present. Similarly in Jn 19^ 2P* (where the words ixaprvptiv and jiaprvpia are used), the record of the Fourth Gospel is certified to be reliable. (See Liyhtfoot on ' The Intemal Evidence for the Genuineness of the Gospel of John,' in the Expositor for Jan.-Mar. 1890, pp. 1, 81, 176 ; and cf. art. GoSPELS). T. GREGORY.
FABLE.— See Parable. [ sonal charm, and a powerful influence for good or
} evil. The underlying thought is that a noble and
FACE.— Of the words tr. 'face,' 'countenance,' 1 beautiful face should be the index of a noble and the Heb. panim indicates the front, that which is I beautiful spirit. There is a resemblance among presented to view, while mar eh and the NT terms | the children of a king (Jg S'S). Along with this TpoauTvov, oi/-!!, and iviinnoi' correspond to view, \ recognii;ion there are intimations that the Lord visage, that which can be seen. j .seeth not as man seeth (1 S 16'), and that beauty is
1. Physical appearance. — Beautj; of face is vain (Pr 31™). In the mysterious personality out- frequently alluded to in the Bible in connexion lined in Is 53 one of the arresting features is the with both men and women as a distinguishing per- I absence of such beauty in a face singularly marred,
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and according to coiiiraon standards confessedly un- attractive. WMle there is a dark type of comeli- ness (Ca P), yet, as might be expected among a people accustomed to ohve and sunburnt tones of complexion, it is the exceptional characteristic of a fair and lustrous face that marks the highest form of beauty. In the jjoetry of the Arabs, when beauty of face is referred to, the usual and ever- sufficient .simile is that of the f\ill moon (6'"), and in the descriptions of Paradise in the Koran the female attendants of the 'faithful' are called houris, ' the white-faced ones.' The illumination on the face of Moses is still recalled in the Jewish synagogue when the officiating Levite, in pronounc- ing the benediction (Nu 6'-") at the close of the ser- vice, veils his face with the tallith, or prayer-cloth. Similarly in the sacred art of the Church, the Transfiguration light on the face of Christ was per- petuated in the halo around the faces of the saints who suffered as His witnesses. In 2 Co 4* the con- summation of the gospel is described as the hope of beholding and sharing the manifestation of God's glory as it had been seen in the face of Jesus Christ.
2. In the expression of character and feelinq. — Although the face was understood to be only a medium or channel for the manifestation of inward thought and emotion, a more vivid impre.ssion was often gained by alluding to it as having the essen- tials of personality. Thus it has its own health (Ps 42^'), it produces gladness in others (21*, Ac 2=«), and pronounces rebuke (Ps 80'«), it falls (Gn 4«), is lifted up (Ps 4«), emits light (44'). All emo- tions are marked upon it : it is impudent (Pr 7"). harder than a rock (Jer 5'), and may be a face of fury (Ezk 3»\ In Lk l^-^ the face of the sky is referred to as conveying to those who could read it a sign of its intentions. The face being thus closely identified with the per.son, any violence ofiered to the face was in flip liiirhest degree affronting (1 S IP, 2S IU^ ,Mi jr.-i \~ tlie ex- pression of the face was regardir I ,is .1 iiii-tworthy indication of the life within, iln I'lini-^'^ culti- vated an aspect of religious uli-ni |,i i,,ii ; ,nnl ( 'liri.st showed that the thought Iit-hiihl tlii- .|i\ii-e was essentially blind and irreliginu-. iii.i-iim h as the true sei"vice of the Kingdom reciuire'l the spirit of the Beatitudes (6"). As the emblem of [lerfected sainthood and ordered harmony, the Church in its final form is represented as having the beauty of a face without spot or wrinkle or any such thin" (Eph S^).