EXPECT
power,
as
not
only
the
badge
of
discipleship
but
the
name
of
the
ever-present
Lord
of
spirits
and
Saviour
of
men
(Mt
28"'-,
Jn
14").
R.
W.
Moss.
EXPECT.—'
From
henceforth
expecting
till
his
enemies
be
made
his
footstool'
(He
lO's),
that
is.
waiting.
In
the
Douai
Bible
the
comment
on
Sir
11'
is:
'Expect
the
end
of
another
man's
speech
before
you
begin
to
answer.
Expect
also
if
anie
that
is
elder,
or
better
able,
wil
answer
first.'
EXFERIENGE.—
This
word,
which
plays
so
large
a
part
in
modern
philosophy
and
religion,
occurs
4
times
(including
'experiment')
in
EV.
01
these
instances
only
one
survives
in
RV,
viz.,
Ec
1",
where
'hath
had
great
experience
of
'
=
'
hath
seen
much
of
(wisdom),'
etc.
In
Gn
30^'
'I
have
learnt
by
experience
'(
=
'
experi-ment')
becomes
"I
have
divined,'
the
Heb.
vb.
being
the
same
as
in
Gn
44'-
",
Dt
IS'".
In
Ro
5*
(RV
'
pro-bation')
'experience,'
and
in
2
Co
9"
(RV
'proving')
'experiment.'
was
the
rendering
of
a
Gr.
word
borrowed
from
the
assaying
of
metal,
which
signified
the
testing,
or
test,
of
personal
worth
;
ttie
same
noun
appears
in
AV
as
'trial'
(RV
'proof')
in
2
Co
2»
8*,
and
'proof
in
2
Co
13'
and
Ph
2^.
'Christian
experience,'
in
modern
phraseology,
covers
what
is
spoken
of
in
Scripture
as
the
knowledge
of
God,
of
Christ,
etc.,
and
as
'the
seal'
or
'witness
(testimony)
of
the
Holy
Spirit,'
'of
our
con-science,'
etc.,
or
as
peace,
assurance,
salvation,
and
the
like.
Cf.
next
article.
G.
G.
Findlay.
EXPERIMENT.—
In
2
Co
Q"
'experiment'
means
proof:
'by
the
experiment
of
this
ministration
they
glorify
God.'
It
is
proof
arising
out
of
experience,
as
in
Hall,
Works,
ill.
467:
'We
have
known,
indeed,
some
holy
souls,
which
out
of
the
generall
precepts
of
piety,
and
their
own
happy
experiments
of
God's
mercy,
have,
through
the
grace
of
God.
grown
to
a
great
measure
of
perfection
this
way;
which
yet
might
have
been
much
expedited
and
compleated,
by
those
helps
which
the
greater
illumination
and
experience
of
others
might
have
afforded
them.'
Cf.
preced.
article.
EYE.
—
The
eye
was
supposed
to
be
the
organ
or
window
by
which
light
had
access
to
the
whole
body
(Mt
6«).
For
beauty
of
eyes
cf.
1
S
16"
[RVm],
Ca
I's
5'2,
and
the
name
Dorcas
in
Ac
9**;
in
Gn
29"
the
reference
seems
to
be
to
Leah's
weak
eyes
(so
Driver,
ad
loc).
The
wanton
or
alluring
eyes
of
women
are
referred
to
in
Pr
6**,
Is
3''.
Their
beauty
was
intensi-fied
by
painting,
antimony
being
used
for
darkening
the
eyelashes
(2
K
9=",
Jer
43",
Ezk
23"
[all
RV]').
Keren-happuch
(Job
42i*)
means
'horn
of
eyepaint.'
Pr
23^9
speaks
of
the
drunkard's
redness
of
eye.
In
Dt
6'
14'
'between
the
eyes'
means
'on
the
forehead.'
Shaving
the
eyebrows
was
part
of
the
purification
of
the
leper
(Lv
14').
'Eye'
is
used
in
many
figurative
phrases:
as
the
avenue
of
temptation
(Gn
3',
Job
31');
of
spiritual
knowledge
and
blindness,
as
indicating
feelings
—
pride
(2
K
1922),
favour
[especially
God's
providence
(Ps
33'8)],
hostility
(Ps
10').
An
evU
eye
impUes
envy
(Mk
722;
of.
1
g
189,
the
only
use
of
the
verb
in
this
sense
in
English)
or
niggardliness
(Dt
15°,
Pr
2822,
and
probably
Mt
622,
where
the
'single
eye'
may
mean
'liberality';
cf.
Pr
22').
In
Gn
20''
'cover-ing
of
the
eyes'
means
'
f
orgetf
ulness
of
what
has
happened.'
In
Rev
3"
eye-salve
or
coUyrium
is
a
Phrygian
powder
mentioned
by
Galen,
for
which
the
medical
school
at
Laodicea
seems
to
have
been
famous.
(See
Ramsay,
Seven
Churches.)
The
reference
is
to
the
restoring
of
spiritual
vision.
C.
W.
Emmet.
EZBAI.
—
The
father
of
Naarai,
one
of
David's
mighty
men
(1
Ch
11").
EZBON.—
1.
Eponym
of
a
Gadite
family
(Gn
46"),
called
in
Nu
26"
Ozni.
2.
A
grandson
of
Benjamin
(1
Ch
7').
EZEKIAS.—
1.
(AV
Ezechias)
1
Es
g»
=
Jahzeiah.
EZEKIEL
Ezr
lO's.
2.
(AV
Ezecias
1
Es
9",
called
Hilkiah
in
Neh
8'.
EZEKIEL
(='
Jahweh
strengthens').
I.
The
Man.
—
Ezekiel
was
the
son
of
Buzi,
a
priest
of
the
family
of
Zadok,
and
was
carried
into
exile
with
Jehoiachin,
B.C.
597
(2
K
248a-).
Josephus
(.Ant.
x.
vi.
3)
states
that
he
was
a
boy
at
the
time;
but
this
is
doubtful,
for
in
the
fifth
year
from
then
he
was
old
enough
to
be
called
to
the
prophetic
oflice
(12),
and
could
speak
of
his
youth
as
long
past
(4");
in
the
ninth
year
his
wife
dies
(24");
his
acquaintance
with
the
Temple
is
best
explained
by
sifpposing
that
he
had
officiated
there,
and
the
predictions
in
ch.
38f
.
read
as
though
he
remem-bered
the
inroad
of
b.c.
626.
He
and
his
fellow-exiles
formed
an
organized
community,
presided
over
by
elders,
at
Tel-Abib,
on
the
banks
of
the
canal
Chebar
(3>6).
Ezekiel
lived
in
a
house
of
his
own
(32*),
and,
for
at
least
22
years
(12
29"),
endeavoured
to
serve
his
people.
His
call
was
prefaced
by
an
impressive
vision
of
the
Divine
glory,
and
the
expression,
'the
hand
of
J"
was
upon
me'
(1'
8'
37'
40'),
indicates
that
the
revelations
which
he
received
came
to
him
in
a
state
of
trance
or
ecstasy;
cf.
also
3"-
2s
with
242'.
His
message
met
at
first
with
contemptuous
rejection
(3'),
and
the
standing
title,
'a
rebellious
house,'
shows
that
he
never
achieved
the
result
which
he
desired.
Yet
there
was
something
in
his
speech
which
pleased
the
ears
of
the
captives,
and
brought
them
to
his
house
for
counsel
(8'
14'
20'
SS'"-'').
No
doubt
his
character
also
commanded
attention.
His
moral
courage
was
impressive
(3«);
he
ever
acted
as
'a
man
under
authority,'
accepting
an
unpleasant
commission
and
adhering
to
it
in
spite
of
speedy
(3")
and
constant
suffering
(3'™-
33')
;
even
when
he
sighs
it
is
at
God's
bidding
(21«-
'),
and
when
his
beloved
wife
dies
he
restrains
his
tears
and
resumes
his
teaching
(24'5-i8).
Part
of
his
message
was
given
in
writing,
but
the
spoken
word
is
in
evidence
too
(3"
II26
20'
24"
33'°-s').
It
has
been
said
that
he
was
'pastor
rather
than
prophet,'
and
this
would
not
be
far
from
the
truth
if
it
ran,
'pastor
as
well
as
prophet,'
for
he
both
watched
over
individual
souls
and
claimed
the
ear
of
the
people.
Again,
he
has
been
called
'a
priest
in
prophet's
garb,'
for
the
thoughts
and
principles
of
the
priesthood
con-trolled
his
conduct
(4"),
come
out
amidst
the
vigorous
ethical
teaching
of
chapter
33,
and
give
its
distinctive
colouring
to
the
programme
unfolded
at
the
close
of
the
book.
We
know
nothing
of
his
later
life.
Clem.
Alex,
refers
to
the
legend
that
he
met
Pythagoras
and
gave
him
instruction.
Pseudo-Epiphanius
and
others
assert
that
he
was
martyred
by
a
Hebrew
whom
he
had
rebuked
for
idolatry.
His
reputed
grave,
a
few
days'
journey
from
Baghdad,
was
a
pilgrimage
resort
of
the
medieval
Jews.
II.
The
Book.
1.
Division
and
Contents.
—
Two
halves
are
sharply
differentiated
from
each
other
in
matter
and
tone.
The
change
synchronized
with
the
beginning
of
the
siege
of
Jerusalem
(24'-
2).
Chs.
1-24
contain
denunciations
of
sin
and
predictions
of
judgment;
25-48
are
occupied
with
the
hopes
of
the
future.
In
the
first
division
we
distinguish:
1.
The
Introduction
(I-32').
2.
The
first
series
of
prophecies
in
act
and
word
(322-7).
3.
The
abominations
prac-tised
in
Jerusalem
(8-11).
4.
Sins,
reasonings,
stern
threats
(12-19).
5.
'The
same
subject,
and
the
beginning
of
the
end
(20-24).
In
the
second
division:
1.
The
removal
of
hostile
neighbours
(25-32).
2.
The
moral
requirements
now
to
be
met;
the
destruction
of
the
last
enemy
(33-39).
3.
A
sketch
of
the
community
of
the
future
(40-48).
In
both
parts
there
is
a
scrupu-lous
exactness
of
dating,
unexampled
In
any
earUer
prophet
(!'■
2
8'
20'
24'
26'
29'-
"
302"
311
321.
"
332'
40').
Ezekiel's
verdict
on
the
national
history
is
of
unmixed
severity.
From
their
starting-point
in
Egypt
the
people
