Difference between revisions of "Face"

<div> '''1: '''''Πρόσωπον''''' ''' (Strong'S #4383 — Noun Neuter — prosopon — pros'-o-pon ) </div> <p> denotes "the countenance," lit., "the part towards the eyes" (from pros, "towards," ops, "the eye"), and is used (a) of the "face," &nbsp;Matthew 6:16,17; &nbsp;2—Corinthians 3:7,2 nd part (AV, "countenance"); in &nbsp;2—Corinthians 10:7 , in the RV, "things that are before your face" (AV, "outward appearance"), the phrase is figurative of superficial judgment; (b) of the look, i.e., the "face," which by its various movements affords an index of inward thoughts and feelings, e.g., &nbsp;Luke 9:51,53; &nbsp;1—Peter 3:12; (c) the presence of a person, the "face" being the noblest part, e.g., &nbsp;Acts 3:13 , RV, "before the face of," AV, "in the presence of;" &nbsp;Acts 5:41 , "presence;" &nbsp;2—Corinthians 2:10 , "person;" &nbsp;1—Thessalonians 2:17 (first part), "presence;" &nbsp; 2—Thessalonians 1:9 , RV, "face," AV, "presence;" &nbsp;Revelation 12:14 , "face;" (d) the person himself, e.g., &nbsp;Galatians 1:22; &nbsp;1—Thessalonians 2:17 (second part); (e) the appearance one presents by his wealth or poverty, his position or state, &nbsp; Matthew 22:16; &nbsp;Mark 12:14; &nbsp;Galatians 2:6; &nbsp;Jude 1:16; (f) the outward appearance of inanimate things, &nbsp;Matthew 16:3; &nbsp;Luke 12:56; &nbsp;21:35; &nbsp;Acts 17:26 . </p> &nbsp;Matthew 26:67&nbsp; Matthew 27:30&nbsp;Mark 10:34&nbsp;Luke 18:32Appearance. <div> '''2: '''''Ὄψις''''' ''' (Strong'S #3799 — Noun [[Feminine]] — opsis — op'-sis ) </div> <p> is primarily "the act of seeing;" then, (a) "the face;" of the body of Lazarus, &nbsp;John 11:44; of the "countenance" of Christ in a vision, &nbsp;Revelation 1:16; (b) the "outward appearance" of a person or thing, &nbsp;John 7:24 . See Appearance. </p> &nbsp;Acts 25:16&nbsp;2—John 1:12&nbsp;3—John 1:14Mouth.&nbsp; Acts 27:15

<p> The face is frequently put for the whole body. It is meant for the person. Hence, when the church prayeth, "O Lord God, turn not away the face of thine Anointed;" that is, the person of thine Anointed. (&nbsp;2 Chronicles 6:42) So again, when it is said, "The face of the Lord is against them that do evil," it means, that the Lord himself is so. (&nbsp;Psalms 34:16) So again, the patriarch Jacob, speaking to his son Joseph, said, "I had not thought to see thy face;" that is, thy person; "and lo! God hath shewed me thy seed." (&nbsp;Genesis 48:11) </p> <p> [[Concerning]] the face of the Lord, it is said by the Lord to Moses, "Thou canst not see my face; for there shall no man see me and live." And yet in the same chapter we are told, that "the Lord spake to Moses face to face, as a man speaketh to his friend." (&nbsp;Exodus 33:20. See also &nbsp;Numbers 14:14; &nbsp;Deuteronomy 5:4) But there is no difficulty in reconciling these Scriptures; in fact, they do not differ, when properly considered, from each other. The sight of [[Jehovah]] in his own unveiled glory, is inadmissible to mortals. But the manifestation of JEHOVAH, so as to identify his person and reality as the speaker, is as plain in those discoveries as that of seeing him face to face. </p> <p> Those [[Scriptures]] are best explained by each other. One part of the divine word throws a light upon another; and we are commanded thus to form our judgments, by "comparing spiritual things with spiritual." (&nbsp;1 Corinthians 2:13) </p> <p> But every difficulty is at once removed concerning seeing the face of JEHOVAH, by considering the person of the Lord Jesus in his mediatorial character and office, as the visible JEHOVAH. Thus for example;—when JEHOVAH promiseth to send his angel before the people, and commandeth them to obey his voice, he adds, "for my name is in him." (&nbsp;Exodus 23:20-21) In whom but Christ, as Christ, was ever the name of JEHOVAH? So again, when it is said. (&nbsp;1 Samuel 3:21) "And the Lord appeared again in Shiloh; for the Lord revealed himself to Samuel in Shiloh, by the word of the Lord." What word could this be but the uncreated Word, which was, in the after ages of the church, "made flesh, and dwelt among us?" (&nbsp;John 1:1-4) Surely, in these and numberless other instances, spoken of in the Old [[Testament]] Scripture, of JEHOVAH'S appearance, sometimes in the form of a man, and sometimes of an angel, the Lord Jesus is all along intended to be represented. In all those manifestations it is, as the apostle speaks, giving the church "the light of the knowledge of the glory of God in the face of Jesus Christ." (&nbsp;2 Corinthians 4:6) </p>

<p> &nbsp;Exodus 10:5 (b) The surface covering of the hills, valleys, and plains, etc., is described in the [[Scripture]] as the "face of the earth." This expression occurs in many places. </p> <p> &nbsp;Numbers 6:25 (a) [[Lest]] we should be so occupied with our blessings that we forget the Blesser, our attention is called in this prayer to the fact that after we are made rich by the blessing of GOD, then we are to gaze upon His lovely face, and thus be occupied with Him. (See also &nbsp;Psalm 31:16; &nbsp;Psalm 67:1; &nbsp;Psalm 69:17; &nbsp;Psalm 80:3; &nbsp;Psalm 143:7). </p> <p> &nbsp;Psalm 27:8 (b) To seek the face of the Lord means to come into His presence in confession and contrition, to believe His word and to seek His fellowship until there is a consciousness in the heart that there is nothing between the soul and the Saviour. Then one may commune with Him freely. </p> <p> &nbsp;Isaiah 3:15 (b) The expression here refers to the suppressing of the poor until their faces show the anxiety and the distress that they are suffering from such oppression. </p> <p> &nbsp;Isaiah 25:7 (a) This may refer to the shadow of death which hangs over all people. Or it may refer to the unbelief that shrouds people's hearts in darkness. </p> <p> &nbsp;Ezekiel 1:6 (b) These four faces represent four aspects of the Lord [[Jesus Christ]] These four figures were embroidered on the four banners which were displayed in the four camps of [[Israel]] as they encamped around the tabernacle, three on each of the four sides. </p> <p> These four aspects of [[Christ]] characterize the four Gospels. </p> <p> Matthew explains the lion characteristics of CHRIST; </p> <p> Mark describes the ox character; </p> <p> Luke presents the human character; </p> <p> and John represents the [[Deity]] of our Lord. (See also &nbsp;Ezekiel 10:14; &nbsp;Revelation 4:7). </p> <p> &nbsp;Ezekiel 38:18 (a) This is the picture of a man whose anger is seen in his countenance as the face reddens and the mouth tightens. GOD uses this picture to describe His feelings. </p>

<p> <em> Pânı̂ym </em> ( '''''פָּנֶה''''' , Strong'S #6440), “face.” This noun appears in biblical Hebrew about 2,100 times and in all periods, except when it occurs with the names of persons and places, it always appears in the plural. It is also attested in Ugaritic, Akkadian, Phoenician, Moabite, and Ethiopic. In its most basic meaning, this noun refers to the “face” of something. First, it refers to the “face” of a human being: “And [[Abram]] fell on his face: and God talked with him …” (Gen. 17:3). In a more specific application, the word represents the look on one’s face, or one’s “countenance”: “And [[Cain]] was very [angry], and his countenance fell” (Gen. 4:5). To pay something to someone’s “face” is to pay it to him personally (Deut. 7:10); in such contexts, the word connotes the person himself. <em> Pânı̂ym </em> can also be used of the surface or visible side of a thing, as in Gen. 1:2: “The Spirit of God moved upon the <em> face </em> —of the waters.” In other contexts, the word represents the “front side” of something: “And thou shalt couple five curtains by themselves, and six curtains by themselvesand shalt double the sixth curtain in the forefront of the tabernacle” (Exod. 26:9). When applied to time, the word (preceded by the preposition <em> le </em> ) means “formerly”: “The [[Horim]] also dwelt in [[Seir]] [formerly] … (Deut. 2:12). </p> <p> This noun is sometimes used anthropomorphically of God; the Bible speaks of God as though He had a “face”: “… For therefore I have seen thy face, as though I had seen the face of God” (Gen. 33:10). The Bible clearly teaches that God is a spiritual being and ought not to be depicted by an image or any likeness whatever (Exod. 20:4). Therefore, there was no image or likeness of God in the innermost sanctuary—only the ark of the covenant was there, and God spoke from above it (Exod. 25:22). The word <em> pânı̂ym </em> , then, is used to identify the bread that was kept in the holy place. The KJV translates it as “the showbread,” while the NASB renders “the bread of the Presence” (Num. 4:7). This bread was always kept in the presence of God. </p>

<p> ''''' fās ''''' : In Hebrew the translation of three expressions: (1) פנים , <i> ''''' pānı̄m ''''' </i> (2) עין , <i> ''''' ‛ayin ''''' </i> , literally, "eye" and (3) אף , <i> ''''' 'aph ''''' </i> , literally, "nose," "nostril," already noted under the word Countenance . The first and second of these words are used synonymously, even in metaphorical expressions, as, e.g. in the phrase "the face of the earth," where <i> ''''' pānı̄m ''''' </i> is used (&nbsp;Deuteronomy 6:15 <i> ''''' et passim ''''' </i> ) and <i> ''''' ‛ayin ''''' </i> (&nbsp;Numbers 22:5 <i> ''''' et passim ''''' </i> ). The third expression preserves more clearly its original meaning. It is generally used in the phrases "to bow one's self to the earth," "to fall on one's face," where the nose actually touched the ground. Often "my face," "thy face" is mere oriental circumlocution for the personal pronoun "I," "me," "thou," "thee." "In thy face" means "in thy presence;" and is often so translated. A very large number of idiomatic Hebrew expressions have been introduced into our language through the medium of the Bible translation. We notice the most important of these phrases. </p> <p> "To seek the face" is to seek an audience with a prince or with God, to seek favor (&nbsp;Psalm 24:6; &nbsp;Psalm 27:8 <i> bis </i> ; &nbsp;Psalm 105:4; &nbsp;Proverbs 7:15; &nbsp;Hosea 5:15; compare &nbsp;Proverbs 29:26 , where the Revised Version (British and American) translates "Many seek the ruler's favor," literally, many seek the face (Hebrew <i> ''''' penē ''''' </i> ) of a ruler). </p> <p> If God "hides his face" He withdraws His presence, His favor (&nbsp;Deuteronomy 32:20; &nbsp;Job 34:29; &nbsp;Psalm 13:1; &nbsp;Psalm 30:7; &nbsp;Psalm 143:7; &nbsp;Isaiah 54:8; &nbsp;Jeremiah 33:5; &nbsp;Ezekiel 39:23 , &nbsp;Ezekiel 39:14; &nbsp;Micah 3:4 ). Such withdrawal of the presence of God is to be understood as a consequence of man's personal disobedience, not as a wrathful denial of God's favor (&nbsp;Isaiah 59:2 ). God is asked to "hide his face," i.e. to disregard or overlook (&nbsp;Psalm 51:9; compare &nbsp;Psalm 10:11 ). This is also the idea of the prayer: "Cast me not away from thy presence" (literally, "face," &nbsp;Psalm 51:11 ), and of the promise: "The upright shall dwell in thy presence" (literally, "face," &nbsp;Psalm 140:13 ). If used of men, "to hide the face" expresses humility and reverence before an exalted presence (&nbsp;Exodus 3:6; &nbsp;Isaiah 6:2 ); similarly Elijah "wrapped his face in his mantle" when God passed by (&nbsp;1 Kings 19:13 ). The "covering of the face" is a sign of mourning (&nbsp;2 Samuel 19:4 = &nbsp; Ezekiel 12:6 , &nbsp;Ezekiel 12:12 ); a "face covered with fatness" is synonymous with prosperity and arrogance (&nbsp;Job 15:27 ); to have one's face covered by another person is a sign of hopeless doom, as if one were already dead. This was done to Human, when judgment had been pronounced over him (&nbsp;Esther 7:8 ). </p> <p> "To turn away one's face" is a sign of insulting indifference or contempt (&nbsp;2 Chronicles 29:6; &nbsp;Ezekiel 14:6; [[Sirach]] 4:4; compare &nbsp;Jeremiah 2:27; &nbsp;Jeremiah 18:17; &nbsp;Jeremiah 32:33 ); on the part of God an averted face is synonymous with rejection (&nbsp;Psalm 13:1; &nbsp;Psalm 27:9; &nbsp;Psalm 88:14 ). </p> <p> "To harden the face" means to harden one's self against any sort of appeal (&nbsp;Proverbs 21:29; &nbsp;Isaiah 50:7; &nbsp;Jeremiah 5:3; compare &nbsp;Ezekiel 3:9 ). See also [[Spit]] . </p> <p> In this connection we also mention the phrase "to respect persons," literally, to "recognize the face" (&nbsp;Leviticus 19:15 , or, slightly different in expression, &nbsp;Deuteronomy 1:17; &nbsp;Deuteronomy 16:19; Prov 24; 23; &nbsp;Proverbs 28:21 ), in the sense of unjustly favoring a person, or requiting him with undue evil. Compare also the Hebrew <i> ''''' hādhar ''''' </i> (&nbsp;Exodus 23:3 the King James Version), "to countenance" (see under the word). </p> <p> The "showbread" meant literally, "bread of the face," "of the presence," Hebrew <i> ''''' leḥem pānı̄m ''''' </i> ; Greek <i> ''''' ártoi enō̇pioi ''''' </i> , <i> ''''' ártoi tḗs prothésēos ''''' </i> ̌ . </p>

<p> (usually '''''פַּנִים''''' '', Paninm', '''''Πρόσωπον''''' ),'' whatever of a thing is most exposed to view; hence the face of the country, ground, waters, sky, etc. In Scripture, this term is often used to denote [[Presence]] in the general sense; and, when applied to the Almighty, denotes such a complete manifestation of the divine presence, by sound or sight, ss was equivalent, in the vividness of the impression, to the seeing of a fellow-creature "face to face." The "face of God," therefore, denotes in Scripture anything or manner by which God is wont to manifest himself to man. Thus, when it is said that Adam and [[Eve]] hid themselves from "the face of Jehovah," we understand that they hid themselves from his presence, however manifested; for the term there used is the only proper word to denote presence in the Hebrew language. It was a very common and ancient opinion that our mortal frame could not survive the more sensible manifestations of the divine presence, or "see God face to face and live" (&nbsp;Genesis 32:30). Hence, in this passage, the gratitude and astonishment of Jacob that he still lived after God had manifested himself to him more sensibly than by dreams and visions. This imupression was confirmed to Moses, who was told, "Thou canst not see my face: no man can see my face and live" (&nbsp;Exodus 33:20), which clearly signifies that no one can in this present state of being endure the view of that glory which belongs to him (&nbsp;1 Corinthians 13:12; &nbsp;1 John 3:2; &nbsp;Revelation 22:4). The ancient heathen entertained the same notion, which is remarkably expressed in the celebrated mythological story of Semele, who, having prevailed on the reluctant love to appear to her in his heavenly splendor, was struck dead by the lightnings of his presence. It is to be borne in mind that God is usually represented to us in Scripture under a human force; and it is indeed difficult for even more spiritualized minds than those of the Hebrews to conceive of him apart from the form and attributes of the highest nature actually known to us. The Scriptures sanction this concession to the weakness of our intellect, and hence arise the anthropomorphous phrases which speak of the face, the eyes, the arm of God. The appearances of the angels in the Old Testament times were generally in the human form (&nbsp;Judges 13:6, etc.), and from this cause alone it would have been natural, in the imagination, to transfer the form of the messengers to him by whom they were sent. (See [[Anthropomorphism]]). </p> <p> The presence of Jehovah (&nbsp;Exodus 33:14-15) and the "angel" (&nbsp;Exodus 23:20-21) is Jehovah himself; but in &nbsp;Isaiah 63:9, the angel of his presence is opposed to Jehovah himself. The light of God's countenance is a token of his favor, and is therefore put synonymously with favor (&nbsp;Psalms 44:3; &nbsp;Daniel 9:17). Thus, as in man, if the countenance be serene, it is a mark of good will; if fiery or piercing, of anger or displeasure. "Face" also signifies anger, justice, and severity (&nbsp;Genesis 16:6; &nbsp;Genesis 16:8; &nbsp;Exodus 2:15; &nbsp;Psalms 78:1; &nbsp;Revelation 6:16). </p> <p> The Jews prayed with their faces turned towards the [[Temple]] (&nbsp;1 Kings 8:38; &nbsp;1 Kings 8:44; &nbsp;1 Kings 8:48), and those residing out of Jerusalem turned it towards that point of the heavens in which Jerusalem lay (&nbsp;Daniel 6:10); thus the Mohammedans, when praying, always turn their faces towards Mecca. To bow down the face in the dust (&nbsp;Isaiah 49:23) is a mark of the lowest humiliation and submission. (See [[Attitudes]]). </p> <p> The "bread of faces" is the show-bread which was always in the presence of God. (See Show-Bread). </p>