Forehead

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FOREHEAD.—In Jer_3:3 a whore’s forehead is a type of shamelessness; in Eze_3:8; Eze_3:8 the forehead stands for obstinacy. In Eze_9:4 the righteous receive a mark, probably the letter Taw, on their forehead. Hence the symbolism in Rev_7:3, etc., where the mark is the Divine signet. It is doubtful what is the mark of the beast (Rev_13:15); see Swete, ad loc. Rev_17:5 is a probable allusion to a custom of Roman harlots. Shaving the forehead in sign of mourning is forbidden (Deu_14:1). For Eze_16:12, see RV [Note: Revised Version.] . See also Marks.
C. W. Emmet.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


As the women veiled their faces, not to do so was a mark of shamelessness; "thou hadst a whore's forehead" (Jer_3:3). The forehead is made the seat of boldness of speech and act (Eze_3:7-9): "the house of Israel are stiff of forehead ... against their foreheads as an adamant harder than flint have I made thy forehead." Votaries of idols branded themselves with the idol's symbol. So Antiochus Epiphanes branded the Jews with the ivy leaf, Bacchus' symbol (2Ma_6:7; 3 Maccabees 2:29). God's seal and name are in the foreheads of His servants, the conspicuous, noblest part of man's body, the seat of the understanding, whereon the helmet, "the hope of salvation," is worn (Eze_9:4).
At the Exodus the mark was on the houses, for then it was families; here it is on the foreheads, for it is individuals whose safety is guaranteed by the Lord's mark. The mark on "the right hand and forehead" of the worshippers of the beast (Rev_13:16) implies prostration of body and intellect to him. "In the forehead for possession, in the hand for work and service." God's name shall be "in the saints' foreheads." Their sonship shall no longer be a personal secret between them and God (Rev_3:17), but shall be openly (Rev_22:4) visible to all citizens of New Jerusalem's that the free flow of mutual love among Christ's family will not be checked by suspicion as here.
Upon the harlot's (the apostate church) forehead was written "MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH." What a contrast to the inscription on the mitre on the high priest's forehead, "HOLINESS TO THE LORD" (Rev_17:5; Exo_28:36). In Eze_16:12, "a jewel on thy forehead," rather "a ring in thy nose" (Isa_3:21). However, Persian and Egyptian women often wear jewels and strings of coins across the forehead.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Forehead. The practice of veiling the face, (forehead), in public for women of the high classes, especially married women, in the East, sufficiently stigmatizes with reproach the unveiled face of women of bad character. Gen_24:64; Jer_3:3.
The custom among many Oriental nations, both of coloring the face and forehead, and of impressing on the body marks indicative of devotion to some special deity or religious sect, is mentioned elsewhere. The "jewels for the forehead," mentioned by Ezekiel, Eze_16:12, and in margin of the Authorized Version, Gen_24:22, were in all probability nose-rings. Isa_3:21.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


Mark on the, Eze_9:4. Mr. Maurice, speaking of the religious rites of the Hindoos, says, Before they can enter the great pagoda, an indispensable ceremony takes place, which can only be performed by the hand of a brahmin; and that is, the impression of their foreheads with the tiluk, or mark of different colours, as they may belong either to the sect of Veeshnu, or Seeva. If the temple be that of Veeshnu, their foreheads are marked with a longitudinal line, and the colour used is vermilion. If it be the temple of Seeva, they are marked with a parallel line, and the colour used is turmeric, or saffron. But these two grand sects being again subdivided into numerous classes, both the size and the shape of the tiluk are varied, in proportion to their superior or inferior rank. In regard to the tiluk, I must observe, that it was a custom of very ancient date in Asia to mark their servants in the forehead. It is alluded to in these words of Ezekiel, where the Almighty commands his angels to “go through the midst of the city, and set a mark on the foreheads of the men who sigh for the abominations committed in the midst thereof.” The same idea occurs also in Rev_7:3. The divers sects of the Hindoos have a distinguishing mark of the sect, by which they are known, on the forehead, of powdered sandal wood, or of the slime of the Ganges. The mark of the Wischnites consists of two nearly oval lines down the nose, which runs from two straight lines on the forehead. The mark of the Schivites consists of two curved lines, like a half moon with a point on the nose. It is made either with the slime of the Ganges, with sandal wood, or the ashes of cow dung.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


for?ed (מצח, mēcaḥ; μέτωπον, métōpon):
(1) In a literal sense the word is used frequently in the Scriptures. Aaron and after him every high priest was to wear on the forehead the golden frontlet having the engraved motto, ?Holy to Yahweh? (Exo_28:36, Exo_28:38). The condition of the forehead was an important criterion in the diagnosis of leprosy by the priest (Lev_13:42, Lev_13:43; 2Ch_26:20). It was in the forehead that brave young David smote Goliath with the stone from his sling (1Sa_17:49). The faulty translation of the King James Version in Eze_16:12 has been corrected in the Revised Version (British and American), reference being had in the passage to a nose-ring, not to an ornament of the forehead. While the cutting or tattooing of the body was strictly forbidden to the Israelite on account of the heathen associations of the custom (Lev_19:28), we find frequent mention made of markings on the forehead, which were especially used to designate slaves (see Philo, De Monarchia, I) or devotees of a godhead (Lucian, De Syria Dea, 59). In 3 Macc 2:29 we read that Ptolemy IV Philopator branded some Jews with the sign of an ivy leaf, marking them as devotees of Bacchus-Dionysos. Possibly we may compare herewith the translation of Isa_44:5 (Revised Version margin): ?And another shall write on his hand, Unto Yahweh? (or Yahweh's slave). Very clear is the passage Eze_9:4, Eze_9:6 (and perhaps Job_31:35), where the word used for ?mark? is tāw, the name of the last letter of the Hebrew alphabet which in its earliest form has the shape of an upright plus sign (Baal Lebanon Inscr; 11th century bc) or of a lying (St Andrew's) cross X (Moabite Inscr, 9th century bc), the simplest sign in the old Israelite alphabet, and at the same time the character which in the Greek alphabet represents the X, the initial of Christ. In the New Testament we find a clear echo of the above-mentioned Old Testament passage, the marking of the foreheads of the righteous (Rev_7:3; Rev_9:4; Rev_14:1; Rev_22:4). The godless followers of the beast are marked on the (right) hand and on the forehead (Rev_13:16; Rev_14:9; Rev_20:4), and the apocalyptic woman dressed in scarlet and purple has her name written on her forehead (Rev_17:5).
(2) In a metaphorical sense the expression, ?a harlot's forehead,? is used (Jer_3:3) to describe the shameless apostasy and faithlessness of Israel. Ezek speaks of the stiff-necked obstinacy and the persistent unwillingness of Israel to hear the message of Yahweh: ?All the house of Israel are of a hard forehead and of a stiff heart? (Jer_3:7), and God makes his prophet's ?forehead hard ... as an adamant harder than flint,? whereby an unflinching loyalty to God and a complete disregard of opposition is meant (Jer_3:8, Jer_3:9). Compare the phrase: ?to harden the face,? under the word FACE.

International Standard Bible Encyclopedia
PRINTER 1915.


Marks upon the forehead, for the purpose of distinguishing the holy from the profane, are mentioned in Eze_9:4, and again in Rev_7:3.
The classical idolaters used to consecrate themselves to particular deities on the same principle. The marks used on these occasions were various. Sometimes they contained the name of the god; sometimes his particular ensign, or else they marked themselves with some mystical number whereby the god was described.
If this analogy be admitted, the mark on the forehead may be taken to be derived from the analogous custom among the heathen of bearing on their forehead the mark of the gods whose votaries they were. Some, however, would rather understand the allusion to refer to the custom of marking cattle, and even slaves, with the sign of ownership.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Exo_28:38 (c) This type describes the open confession and open acknowledgment of one's condition or position. (See also Rev_14:9).

Jer_3:3 (a) GOD compares the people of Israel to a wicked woman who is bold, brazen and unashamed in her sins.

Eze_3:8 (b) GOD promised to His prophet Jeremiah that strength would be given Him and courage to stand against the looks and the words of his enemies.

Eze_16:12 (a) A picture of the loveliness and the beauty which GOD put on Israel when He gave them to be the head of the nations, and placed them in Canaan which He calls the glory of all lands. (See Eze_20:6).

Rev_7:3 (a) Probably this is a literal mark put on the literal forehead. We do not usually consider this as a type, but rather as an actual fact. GOD will mark His children for public identification. The Devil uses this same plan to identify his children. (See the following passages in this book of Revelation: Rev_9:4; Rev_13:16; Rev_14:1-9; Rev_17:5; Rev_20:4; Rev_22:4).
Wilson's Dictionary of Bible Types
press 1957.


Forehead
(מֵצִח, me'tsach, from an obsolete root signif. to shine, Gesenius, Thes. Heb. page 815; μέτωπον). The practice of veiling the face in public for women of the higher classes, especially married women: in the East, sufficiently stigmatizes with reproach the unveiled face of women of bad character (Genesis 25:65; Jer_3:3; Niebuhr, Trav. 1:132, 149, 150; Shaw, Travels, pages 228, 240; Hasselquist, Travels, page 58; Buckingham, Arab Tribes, page 312; Lane, Mod Eg. 1:72, 77, 225248; Burckhardt, Travels, 1:233). An especial force is thus given to the term “hard of forehead” as descriptive of audacity in general (Eze_3:7-9; compare Juvenal, Sat. 14:242 — “Ejectum attrita de fronte ruborem”). SEE VEIL.
The custom among many Oriental nations both of coloring the face and forehead, and of impressing on the body marks indicative of devotion to some special deity or religious sect is mentioned by various writers (Burckhardt, Notes on Bed. 1:51; Niebuhr, Tray. 2:57; Wilkinson, Anc. Eg. 2:342; Lane, Modern Eg. 1:66). Sometimes it extends to serious inflictions. SEE CUTTINGS IN THE FLESH. It is doubtless alluded to in Revelation (Rev_13:16-17; Rev_14:9; Rev_17:5; Rev_20:4), and in the opposite direction by Ezekiel (Eze_9:4-6), and in Revelation (Rev_7:3; Rev_9:4; Rev_14:1; Rev_22:4). The mark mentioned by Ezekiel with approval has been supposed by some to be the figure of the cross, said to be denoted by the word here used, תָּו, in the ancient Shemitic language (Gesenius, Thes. page 1495; Spencer, De Leg. Hebr. 2:20; 3:409, 413). SEE MARK (ON THE PERSON).
It may have been by way of contradiction to heathen practice that the high- priest wore on the front of his mitre the golden plate inscribed “Holiness to the Lord” (Exo_28:36; Exo_39:30; Spencer, l.c.). SEE MITRE.
The “jewels for the forehead” mentioned by Ezekiel (16:12), and in the margin of the A.V., Gen_24:22, were in all probability nose-rings (Isa_3:21; Lane, Mod. Egypt 3:225, 226; Harrer, Observ. 4:311, 312; Gesenius, Thesaur. page 870). The Persian and also Egyptian women wear jewels and strings of coins. across their foreheads (Olearius, Travels, page 317; Lane, Mod. Eg. 2:228). — Smith, s.v. SEE NOSE JEWEL.
For the use of frontlets between the eyes, SEE FRONTLET, and for the symptoms of leprosy apparent in the forehead, LEPROSY SEE LEPROSY. For baldness in the forehead, SEE BALD.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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