Nose

Vine's Expository Dictionary of OT Words

A. Noun.

'Aph ( אַף , Strong'S #639), “nose; nostrils; face; wrath; anger.” This general Semitic word has cognates in Akkadian, Ugaritic, Phoenician, Aramaic, and Arabic. This word appears in every period of biblical Hebrew and about 277 times.

The fundamental meaning of the word is “nose,” as a literal part of the body. 'Aph bears this meaning in the singular, while the dual refers to the “nostrils” through which air passes in and out: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life” (Gen. 2:7—the first biblical occurrence).

In other contexts 'aph in the dual represents the “entire face.” God cursed Adam saying: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground …” (Gen. 3:19). This emphasis appears often with the phrase “to bow one’s face to the ground”: “… And Joseph’s brethren came, and bowed down themselves before him with their faces to the earth” (Gen. 42:6).

The words “length of face or nostrils” constitute an idiom meaning “longsuffering” or “slow to anger.” It is used both of God and of man: “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth” (Exod. 34:6). The contrasting idiom, meaning “quick to anger,” might literally mean “short of face/nostrils.” It implies a changeable countenance, a capricious disposition. Prov. 14:17 uses this idiom with a little stronger emphasis: “He that is soon angry dealeth foolishly: and a man of wicked devices is hated.” The accuracy of this translation is supported by the parallelism of the phrase and “a man of evil devices.” Clearly 'aph must mean something evil in God’s sight.

Finally, the dual form can mean “wrath” (only in 4 passages): “Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife” (Prov. 30:33; cf. Exod. 15:8).

The singular form means “nose” about 25 times. In Num. 11:19-20 the word represents a human nose: “You [Israel] shall … eat [the meat God will supply] … a whole month, until it comes out of your nostrils and becomes loathsome to you” (NASB). Isa. 2:22 makes it clear that the word represents the place where the breath is: “Stop regarding man, whose breath of life is in his nostrils (NASB). Perhaps the NASB translation in such passages is acceptable. The first passage, however, refers to the two holes or nostrils, while the second passage appears to refer to the entire frontal part of the nasal passages (where one is aware of breath being present). This word may be used of the structure protruding from one’s face: “… They shall take away thy nose and thine ears; and thy remnant shall fall by the sword …” (Ezek. 23:25; cf. Song of Sol. 7:4). 'Aph is applied also to the “nose” of animals. In Job 40:24, God speaks of a large water animal: “He taketh it with his eyes: his nose pierceth through snares.”

The word can be used anthropomorphically of God. Certainly passages such as Deut. 4:15-19 make it clear that God is a Spirit (John 4:24) and has not a body like men. Yet, speaking figuratively, it may be said: “They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee [literally, “in thy nostrils”], and whole burnt sacrifice upon thine altar” (Deut. 33:10; cf. Ps. 18:8, 15). The idiom “high of nose” means “haughty” (cf. the English idiom “to have one’s nose in the air”): “The wicked, through the pride of his countenance, will not seek after God …” (Ps. 10:4).

The singular form often means “anger” or “wrath.” This meaning first appears in Gen. 30:2: “And Jacob’s anger was kindled against Rachel.…” This meaning is applied to God as a figure of speech (anthropopathism) whereby He is attributed human emotions. Since God is infinite, eternal, and unchangeable and since anger is an emotion representing a change in one’s reaction (cf. Num. 25:4), God does not really become angry, He only appears to do so in the eyes of men (cf. Prov. 29:8). The Spirit of God can seize a man and move him to a holy “anger”(Judg. 14:19; 1 Sam. 11:6).

B. Verb.

'Ânaph ( אָנַף , Strong'S #599), “to be angry.” This verb, which has cognates in most of the Semitic languages, occurs 39 times in biblical Hebrew and in all periods. The verb appears in Isa. 12:1: “O Lord, I will praise thee: though thou wast angry with me.…”

Wilson's Dictionary of Bible Types

 Leviticus 21:18 (c) This organ is the organ of discernment by which one can tell whether any substance is spoiled or good, whether an animal is alive or dead, whether anything is sweet or sour. One whose nose is broken has difficulty in discerning by smelling any of these things. In the spiritual sense, it represents one who cannot discern between what has come from GOD, and what is the product of man's brain. He does not discern that which comes from Satan and that which comes from GOD. He does not know what is good for the soul, and what is evil. Such a person cannot possibly be a leader of GOD's people, for he cannot discern right from wrong.

 2 Kings 19:28 (b) In this graphic way the Lord is describing His control over the King of Assyria as when the farmer controls the bull by putting a ring in his nose. GOD is assuring His people that He will lead the King of Assyria away, back to his own land, and will save Israel from the invader. (See  Isaiah 37:29).

 Song of Solomon 7:4 (a) Solomon is exalting the Person of Christ in some Scriptures and in others He is exalting the Church. In this passage he evidently is talking about the Bride, the Church, and indicates that she has great powers of discernment, able to discern GOD's ways, and able to judge well the things that are for GOD's glory, and those that are not.

 Isaiah 65:5 (b) This figure represents the delicate feelings of GOD against those who are proud and self-sufficient. They are an offense to GOD. He has no pleasure in them.

 Ezekiel 8:17 (b) Our Lord noticed the actions of His enemies. This act of putting the branch of a bush or the twig of a tree to the nose was an expression of contempt, derision and hatred against GOD. It is the oriental equivalent to the more modern method of thumbing the nose. It also has the same thought as is expressed by Paul in  Galatians 6:7. One of the commentators on this Scripture is: "GOD will not let you turn up your nose at Him."

 Ezekiel 23:25 (a) The Lord is telling us in this passage that the Assyrians will invade Israel and will destroy their ability to serve acceptably, or to hear effectively, or to be of any blessing whatever in their land, or to each other.

Webster's Dictionary

(1): ( v. i.) To pry officiously into what does not concern one.

(2): ( n.) The prominent part of the face or anterior extremity of the head containing the nostrils and olfactory cavities; the olfactory organ. See Nostril, and Olfactory organ under Olfactory.

(3): ( n.) The power of smelling; hence, scent.

(4): ( n.) A projecting end or beak at the front of an object; a snout; a nozzle; a spout; as, the nose of a bellows; the nose of a teakettle.

(5): ( v. t.) To smell; to scent; hence, to track, or trace out.

(6): ( v. t.) To touch with the nose; to push the nose into or against; hence, to interfere with; to treat insolently.

(7): ( v. i.) To push or move with the nose or front forward.

(8): ( v. t.) to beat by (the length of) a nose.

(9): ( v. t.) To utter in a nasal manner; to pronounce with a nasal twang; as, to nose a prayer.

(10): ( v. t.) To make by advancing the nose or front end; as, the train nosed its way into the statio;

(11): ( v. t.) To examine with the nose or sense of smell.

(12): ( v. t.) To furnish with a nose; as, to nose a stair tread.

(13): ( v. t.) To confront; be closely face to face or opposite to; meet.

(14): ( v. i.) To smell; to sniff; to scent.

King James Dictionary

NOSE, n.

1. The prominent part of the face which is the organ of smell, consisting of two similar cavities called nostrils. The nose serves also to modulate the voice in speaking, and to discharge the tears which flow through the lachrymal ducts. Through this organ also the air usually passes in respiration, and it constitutes no small part of the beauty of the face. In man, the nose is situated near the middle of the face but in quadrupeds, the nose is at or near the lower extremity of the head. 2. The end of any thing as the nose of a bellows. 3. Scent sagacity.

We are not offended with a dog for a better nose than his master.

To lead by the nose, to lead blindly.

To be led by the nose, to follow another obsequiously, or to be led without resistance or enquiring the reason.

To thrust one's nose into the affairs of others, to meddle officiously in other people's matters to be a busy-body.

To put one's nose out of joint, to alienate the affections from another.

NOSE,

1. To small to scent. 2. To face to oppose to the face.

NOSE, To look big to bluster. Not used.

Holman Bible Dictionary

 Genesis 24:47 Isaiah 3:21 Ezekiel 16:12 2 Kings 19:28 Isaiah 37:29 Ezekiel 8:17 Ezekiel 23:25 23:35

Nostrils are often associated with the breath of life ( Genesis 2:7;  Genesis 7:22;  Job 27:3;  Isaiah 2:22 ). The Lord's nostrils pile up the waters, allowing passage through the sea ( Exodus 15:8;  2 Samuel 22:16 ) and are associated with judgment ( 2 Samuel 22:9;  Job 41:20;  Psalm 18:8;  Isaiah 65:5 ).

Hawker's Poor Man's Concordance And Dictionary

The church is compared by our Lord to various things in nature beautiful and lovely, and her several features Jesus draws a resemblance between them and the most engaging objects around. Among the rest he saith, "her nose is as the tower of Lebanon, which looketh towards Damascus." ( Song of Song of Solomon 7:4) It is a beautiful metaphor, intimating the quickness of discernment by smell of all that is fragrant in Jesus, and his redemption in mount Lebanon, his gospel church. And not only the discoveries, by the smell of his garments, of righteousness, like the myrrh, and aloes, and cassia, but the looking towards Damascus, implying the extent of that longing for Christ which, like the tower, or an high mountain, may be seen from afar off; so the church is always on the look-out for Jesus, when coming over the mountains of spices and hills of frankincense.

American Tract Society Bible Dictionary

Several expressions in Scripture grew out of the fact that anger often shows itself by distended nostrils, hard breathing, and in animals by snorting,  2 Samuel 22:9   Job 39:20   Psalm 18:8 . Gold rings hung in the cartilage of the nose, or the left nostril, were favorite ornaments of eastern women,  Proverbs 11:22   Ezekiel 16:12 . Rings were inserted in the noses of animals, to guide and control them; and according to the recently discovered tablets at Nineveh, captives among the Assyrians were sometimes treated in the same way,  2 Kings 19:28   Ezekiel 38:4 . See Nineveh .

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( אִ ), properly Breathing-Place, or the member by which we breathe ( Numbers 11:20); also in the dual ( אִפִּיַם ) , The Two Nostrils. The same word likewise signifies anger ( Proverbs 22:24), as often shown in the breathing; and The Face ( Genesis 3:19), so called from its most prominent feature; and in  1 Samuel 1:5 for Two Persons; a portion for two faces, i.e. a double portion (see Gesenius, s.v.). (See Nostril).