(3.) The sui face, as "the surface (eye) of the land" (Exod. X, 5, 15 ; Numb, xxii, 5, 11) : the last is the pas- sage which affords most sanction to the notion that "pS" means in some places " face." This is the sense which our own and other versions give to " eye to eye" (Num. xiv, 14, etc.), translated "fece to face." The phrases are indeed equivalent in meaning; but we are not thence to conclude that the Hebrews meant " face" when thej' said "eye," but thatthej^ chose the opposi- tion of tlie ej-es, instead of that of the faces, to express the general meaning. Hence, therefore, v.e may ob- ject to the extension of the signification in such pas- sages as 1 Sam. xvi, 12, where " beautiful eyes" (HE^ C'^3"'") is rendered "fair countenance."
(4.) It is also alleged that " between (or about) the
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eyes" means the forehead, in Exod. xiii, 9, 16, and the forepart of the head, in Deut. vi, 8 ; but the passages are sufficient!}' intelligible if understood to denote what thej' literally express ; and with reference to the last it may be remarked that there is hair about the eves as well as on the head, the removal of which might well be interdicted as an act of lamentation.
(5.) In Cant, iv, 9, " eye" seems to be used poetical- ly for "look," as is usual in most languages : "thou hast stolen mj' heart with one of thy looks" (eyes).
(6.) In Prov. xxiii, 31, the term " eye" is applied to the beads or bubbles of wine, when poured out, but our version preserves the sense of " color."
(7.) To these some other phrases, requhing notice and explanation, may be added :
"Before the eyes" of any one, meaning in his pres- ence, or, as we should say, "before Ms face" (Gen. xxiii, 11, 18 ; Exod. iv, 30)'.
"In the eyes" of any one means what appears to be so or so in his individual judgment or opinion, and is equivalent to " seeming" or " appearing" (Gen. xix, 8 ; xxix, 20 ; 1 Sam. xii, 3).
"To set the eyes" upon any one is usually to re- gard him with favor (Gen. xliv, 21 ; Job xxiv, 23; Jer. xxxix, 12) ; but it occurs in a bad sense, as of looking w.ith anger, in Amos ix, 8. But anger is more usually expressed by the contrary action of turning the ej'es awa3%
As many of the passions, such as envy, pride, pity, desire, are expressed by the e^-e, so, in the scriptural style, thej' are often ascribed to that organ. Hence such phrases as " evil eye" (Matt, xx, 15), " bountiful eye" (Prov. xxii, 9), " haughtj' eyes" (Prov. vi, 17), "wanton eyes" (Isa. iii, 16), "ej-es full of adultery" (2 Pet. ii, 14), "the lust of the eyes" (1 John ii, IG). This last phrase is applied by some to lasciviousness, by others to covetousness ; liut it is best to take the expression in the most extensive sense, as denoting a craving for the gay vanities of this life (comp. Ezek. xxiv, 25). In the same chapter of Ezekiel (vei-. 16), "the desire ofthj'- eyes" is put not for the prophet's wife directly, as often understood, but for whatever is one's greatest solace and delight, which in this case was the proph- et's wife, but which in another case might have been something else.
Whether the Hebrews attached the same ideas to the expression "evil eye" (Prov. xxiii, 6; xxviii, 22) as is done b}' the Orientals at the present da}' is not easy to as- certain. It has been observed bj' Mr. Lane, and also by Mrs. Poole, that " nothing distresses an Egj'p- tian parent more than that which in other countries is considered to
showing his power. In like manner, in the same poet, "the eye of the army" stands for a good commander {Olymj). vi, IG).
To keep anj'thing as the apple or pupil of the eye is to preserve it with particular care (Deut. xxxii, 19; Zech. ii, 8).
Eye-service is peculiar to slaves, Avho are governed by fear only, and is to be carefully guarded against by Christians, who ought to serve from a principle of duty and affection (Eph. vi, G ; Col. iii, 22).
The expression in Psalm cxxiii, 2, "As the eyes of servants look unto the hands of their masters," has suggested a number of curious illustrations from Ori- ental histor}- and customs, tending to show that mas- ters, especially when in the presence of others, are in the habit of communicating to their servants orders and intimations by certain motions of their hands, which, although scarcely noticeable by other persons present, are clearl_v understood and promptly acted upon by the attendants. This custom keeps them with their attention bent upon tlie hand of their master, watching its slightest motions. (See Kitto's Dailj Bi- ble lllusira. on Prov. vi, 13.)
The celebrated passage " Why beholdest thou the mote that is in thy brother's eye, and considerest not the beam that is in thine own eye" (Matt, vii, 3), has occasioned much waste of explanation. It seems much better to understand it as a hyperbolical proverbial ex- pression, than to contend that as cokoq cannot literally mean "a beam," it must here signifj' something else, a disease, a thorn, etc. (see Doddridge and Campbell, in loc). As a proverbial phrase, parallels have beea produced abundantly from the Rabbins, from the fa- thers, and "from the classics. See Blixd.