Face
VIEW:39 DATA:01-04-2020
FACE is used freely of animals, as well as of men; also of the surface of the wilderness (Exo_16:4), of the earth, of the waters or deep, of the sky. It is used of the front of a house (Eze_41:14), of a porch (Eze_40:15, Eze_41:25), of a throne (Job_26:9). Covering the face in 2Sa_19:4 is a sign of mourning (cf. covering the head); it is also a mark of reverence (Exo_3:6, 1Ki_19:13, Isa_6:2). In Gen_24:65 it indicates modesty. Otherwise it is used simply of blindfolding, literal (Mar_14:65), or metaphorical (Job_9:24). To fall on the face is the customary Eastern obeisance, whether to man or to God. Spitting in the face is the climax of contempt (Num_12:14, Deu_25:9, Mat_26:67). The Oriental will say, I spit in your face, while he actually spits on the ground. The face naturally expresses various emotions,fear, sorrow, shame, or joy. The fallen face (Gen_4:5) is used of displeasure; hardening the face of obstinate sin (Pro_21:29, Jer_5:3). The face was disfigured in fasting (Mat_6:16). It may be the expression of favour, particularly of God to man (Num_6:25, Psa_31:16), or conversely of man turning his face to God (Jer_2:27; Jer_32:33); or of disfavour, as in the phrase to set the face against (Psa_34:16, Jer_21:10, and often in Ezk.), or to hide the face. [N.B. In Psa_51:9 the phrase is used differently, meaning to forget or ignore, cf. Psa_90:8]. Closely related are the usages connected with beholding the face. This meant to be admitted to the presence of a potentate, king, or god (Gen_33:10; Gen_43:3; Gen_43:5, 2Ki_25:19, Est_1:14; Est_4:11; Est_4:16; cf. angel (s) of the face or presence, Isa_63:9, Tob_12:15, Rev_8:2, and often in apocalyptic literature). So to look upon the face is to accept (Psa_84:9), to turn away the face is to reject (Psa_132:10, 1Ki_2:16 RVm [Note: Revised Version margin.] ). To behold the face of God may be used either literally of appearing before His presence in the sanctuary or elsewhere (Gen_32:30 [Peniel is the face of God], Exo_33:11, Psa_42:2; the shew-bread is the bread of the face or presence), or with a more spiritual reference to the inward reality of communion which lies behind (Psa_17:15); so seeking the face of God (Psa_24:6; Psa_27:8). On the other hand, in 2Ki_14:8 see face to face is used in a sinister sense of meeting in battle.
The Heb. word for face is used very freely, both alone and in many prepositional phrases, as an idiomatic periphrasis, e.g. honour the face of the old man (Lev_19:32), grind the face of the poor (Isa_3:15), or the common phrase before my face (Deu_8:20, Mar_1:2), or before the face of Israel (Exo_14:25). Many of these usages are disguised in our versions, not being in accordance with English idioms; the pronoun is substituted, or presence, countenance are used, face being often indicated in AVm [Note: Authorized Version margin.] or RVm [Note: Revised Version margin.] (Gen_1:20, 1Ki_2:16); so in the phrase respect persons (Deu_1:17). On the other hand, face is wrongly given for eye in AV [Note: Authorized Version.] of 1Ki_20:38; 1Ki_20:41, where ashes on face should be headband over eye; in 2Ki_9:30, Jer_4:30, the reference is to painting the eye; in Gen_24:47 RV [Note: Revised Version.] substitutes nose, in Eze_38:18 nostrils.
C. W. Emmet.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
"Many will entreat the face (Hebrew text: "the favor") of the prince" (Pro_19:6). "The face of God" means His manifested presence and favor. Jacob saw God's face, and called the place Periel, "God's face" (Gen_32:30), i.e. veiled in human form, in anticipation of the incarnation. The full radiancy of His glory man could not bear to see (Exo_33:20).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Moses begs of God to show him his face, or to manifest his glory; he replies, I will make all my goodness pass before thee, and I will proclaim my name; but my face thou canst not see; for there shall no man see it and live! The persuasion was very prevalent in the world, that no man could support the sight of Deity, Gen_16:13; Gen_32:30; Exo_20:19; Exo_24:11; Jdg_6:22-23. We read that God spake mouth to mouth with Moses, even apparently, and not in dark speeches, Num_12:8; The Canaanites have heard that thou art among thy people, and seen face to face, Num_14:14. God talked with the Hebrews face to face out of the midst of the fire, Deu_5:4. All these places are to be understood simply, that God so manifested himself to the Israelites, that he made them hear his voice as distinctly as if he had appeared to them face to face; but not that they actually saw more than the cloud of glory which marked his presence. The face of God denotes sometimes his anger: The face of the Lord is against them that do evil. As wax melteth before the fire, so let the wicked perish before the face of God, Psa_68:2. To turn the face upon any one, especially when connected with the light or shining of the countenance, are beautiful representations of the divine kindness and condescension. To regard the face of any one, is to have respect of persons, Pro_28:21. The Apostle, speaking of the difference between our knowledge of God here and in heaven, says, Now we see through a glass darkly; but then face to face, 1Co_13:12; by which he shows the vast difference between our seeing or knowing God and divine things by an imperfect revelation to faith, and by direct vision. This observation of the Apostle is rendered the more striking, when it is recollected that the Roman glass was not fully transparent as ours, but dull and clouded. Of this, specimens may be seen in the glass vessels taken out of Pompeii.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
fās: In Hebrew the translation of three expressions: (1) פנים, pānı̄m (2) עין, ‛ayin, literally, ?eye? and (3) אף, 'aph, 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 pānı̄m is used (Deu_6:15 et passim) and ‛ayin (Num_22:5 et passim). 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.
?To seek the face? is to seek an audience with a prince or with God, to seek favor (Psa_24:6; Psa_27:8 bis; Psa_105:4; Pro_7:15; Hos_5:15; compare Pro_29:26, where the Revised Version (British and American) translates ?Many seek the ruler's favor,? literally, many seek the face (Hebrew penē) of a ruler).
If God ?hides his face? He withdraws His presence, His favor (Deu_32:20; Job_34:29; Psa_13:1; Psa_30:7; Psa_143:7; Isa_54:8; Jer_33:5; Eze_39:23, Eze_39:14; Mic_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 (Isa_59:2). God is asked to ?hide his face,? i.e. to disregard or overlook (Psa_51:9; compare Psa_10:11). This is also the idea of the prayer: ?Cast me not away from thy presence? (literally, ?face,? Psa_51:11), and of the promise: ?The upright shall dwell in thy presence? (literally, ?face,? Psa_140:13). If used of men, ?to hide the face? expresses humility and reverence before an exalted presence (Exo_3:6; Isa_6:2); similarly Elijah ?wrapped his face in his mantle? when God passed by (1Ki_19:13). The ?covering of the face? is a sign of mourning (2Sa_19:4 = Eze_12:6, Eze_12:12); a ?face covered with fatness? is synonymous with prosperity and arrogance (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 (Est_7:8).
?To turn away one's face? is a sign of insulting indifference or contempt (2Ch_29:6; Eze_14:6; Sirach 4:4; compare Jer_2:27; Jer_18:17; Jer_32:33); on the part of God an averted face is synonymous with rejection (Psa_13:1; Psa_27:9; Psa_88:14).
?To harden the face? means to harden one's self against any sort of appeal (Pro_21:29; Isa_50:7; Jer_5:3; compare Eze_3:9). See also SPIT.
In this connection we also mention the phrase ?to respect persons,? literally, to ?recognize the face? (Lev_19:15, or, slightly different in expression, Deu_1:17; Deu_16:19; Prov 24; 23; Pro_28:21), in the sense of unjustly favoring a person, or requiting him with undue evil. Compare also the Hebrew hādhar (Exo_23:3 the King James Version), ?to countenance? (see under the word).
The ?showbread? meant literally, ?bread of the face,? ?of the presence,? Hebrew leḥem pānı̄m; Greek ártoi enō̇pioi, ártoi tḗs prothésēoš.
International Standard Bible Encyclopedia
PRINTER 1915.
Face, in Scripture, 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, as 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.
It was a very ancient and common opinion that our mortal frame could not survive the more sensible manifestations of the divine presence, or 'see God face to face and live' (Gen_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 impression was confirmed to Moses, who was told, 'Thou canst not see my face: no man can see my face and live' (Exo_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 (1Co_13:12; 1Jn_3:2; Rev_22:4).
It is to be borne in mind that God is usually represented to us in Scripture under a human form; 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 Scripture sanctions 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 (Jdg_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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Exo_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.
Num_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 Psa_31:16; Psa_67:1; Psa_69:17; Psa_80:3; Psa_143:7).
Psa_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.
Isa_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.
Isa_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.
Eze_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.
These four aspects of CHRIST characterize the four Gospels.
Matthew explains the lion characteristics of CHRIST;
Mark describes the ox character;
Luke presents the human character;
and John represents the Deity of our Lord. (See also Eze_10:14; Rev_4:7).
Eze_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.
Wilson's Dictionary of Bible Types
press 1957.
Face
(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" (Gen_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" (Exo_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 (1Co_13:12; 1Jn_3:2; Rev_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 (Jdg_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.
The presence of Jehovah (Exo_33:14-15) and the "angel" (Exo_23:20-21) is Jehovah himself; but in Isa_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 (Psa_44:3; Dan_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 (Gen_16:6; Gen_16:8; Exo_2:15; Psa_78:1; Rev_6:16).
The Jews prayed with their faces turned towards the Temple (1Ki_8:38; 1Ki_8:44; 1Ki_8:48), and those residing out of Jerusalem turned it towards that point of the heavens in which Jerusalem lay (Dan_6:10); thus the Mohammedans, when praying, always turn their faces towards Mecca. To bow down the face in the dust (Isa_49:23) is a mark of the lowest humiliation and submission. SEE ATTITUDES.
The "bread of faces" is the show-bread which was always in the presence of God. SEE SHOW-BREAD.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
The Heb. word for face is used very freely, both alone and in many prepositional phrases, as an idiomatic periphrasis, e.g. honour the face of the old man (Lev_19:32), grind the face of the poor (Isa_3:15), or the common phrase before my face (Deu_8:20, Mar_1:2), or before the face of Israel (Exo_14:25). Many of these usages are disguised in our versions, not being in accordance with English idioms; the pronoun is substituted, or presence, countenance are used, face being often indicated in AVm [Note: Authorized Version margin.] or RVm [Note: Revised Version margin.] (Gen_1:20, 1Ki_2:16); so in the phrase respect persons (Deu_1:17). On the other hand, face is wrongly given for eye in AV [Note: Authorized Version.] of 1Ki_20:38; 1Ki_20:41, where ashes on face should be headband over eye; in 2Ki_9:30, Jer_4:30, the reference is to painting the eye; in Gen_24:47 RV [Note: Revised Version.] substitutes nose, in Eze_38:18 nostrils.
C. W. Emmet.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
"Many will entreat the face (Hebrew text: "the favor") of the prince" (Pro_19:6). "The face of God" means His manifested presence and favor. Jacob saw God's face, and called the place Periel, "God's face" (Gen_32:30), i.e. veiled in human form, in anticipation of the incarnation. The full radiancy of His glory man could not bear to see (Exo_33:20).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Moses begs of God to show him his face, or to manifest his glory; he replies, I will make all my goodness pass before thee, and I will proclaim my name; but my face thou canst not see; for there shall no man see it and live! The persuasion was very prevalent in the world, that no man could support the sight of Deity, Gen_16:13; Gen_32:30; Exo_20:19; Exo_24:11; Jdg_6:22-23. We read that God spake mouth to mouth with Moses, even apparently, and not in dark speeches, Num_12:8; The Canaanites have heard that thou art among thy people, and seen face to face, Num_14:14. God talked with the Hebrews face to face out of the midst of the fire, Deu_5:4. All these places are to be understood simply, that God so manifested himself to the Israelites, that he made them hear his voice as distinctly as if he had appeared to them face to face; but not that they actually saw more than the cloud of glory which marked his presence. The face of God denotes sometimes his anger: The face of the Lord is against them that do evil. As wax melteth before the fire, so let the wicked perish before the face of God, Psa_68:2. To turn the face upon any one, especially when connected with the light or shining of the countenance, are beautiful representations of the divine kindness and condescension. To regard the face of any one, is to have respect of persons, Pro_28:21. The Apostle, speaking of the difference between our knowledge of God here and in heaven, says, Now we see through a glass darkly; but then face to face, 1Co_13:12; by which he shows the vast difference between our seeing or knowing God and divine things by an imperfect revelation to faith, and by direct vision. This observation of the Apostle is rendered the more striking, when it is recollected that the Roman glass was not fully transparent as ours, but dull and clouded. Of this, specimens may be seen in the glass vessels taken out of Pompeii.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
fās: In Hebrew the translation of three expressions: (1) פנים, pānı̄m (2) עין, ‛ayin, literally, ?eye? and (3) אף, 'aph, 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 pānı̄m is used (Deu_6:15 et passim) and ‛ayin (Num_22:5 et passim). 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.
?To seek the face? is to seek an audience with a prince or with God, to seek favor (Psa_24:6; Psa_27:8 bis; Psa_105:4; Pro_7:15; Hos_5:15; compare Pro_29:26, where the Revised Version (British and American) translates ?Many seek the ruler's favor,? literally, many seek the face (Hebrew penē) of a ruler).
If God ?hides his face? He withdraws His presence, His favor (Deu_32:20; Job_34:29; Psa_13:1; Psa_30:7; Psa_143:7; Isa_54:8; Jer_33:5; Eze_39:23, Eze_39:14; Mic_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 (Isa_59:2). God is asked to ?hide his face,? i.e. to disregard or overlook (Psa_51:9; compare Psa_10:11). This is also the idea of the prayer: ?Cast me not away from thy presence? (literally, ?face,? Psa_51:11), and of the promise: ?The upright shall dwell in thy presence? (literally, ?face,? Psa_140:13). If used of men, ?to hide the face? expresses humility and reverence before an exalted presence (Exo_3:6; Isa_6:2); similarly Elijah ?wrapped his face in his mantle? when God passed by (1Ki_19:13). The ?covering of the face? is a sign of mourning (2Sa_19:4 = Eze_12:6, Eze_12:12); a ?face covered with fatness? is synonymous with prosperity and arrogance (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 (Est_7:8).
?To turn away one's face? is a sign of insulting indifference or contempt (2Ch_29:6; Eze_14:6; Sirach 4:4; compare Jer_2:27; Jer_18:17; Jer_32:33); on the part of God an averted face is synonymous with rejection (Psa_13:1; Psa_27:9; Psa_88:14).
?To harden the face? means to harden one's self against any sort of appeal (Pro_21:29; Isa_50:7; Jer_5:3; compare Eze_3:9). See also SPIT.
In this connection we also mention the phrase ?to respect persons,? literally, to ?recognize the face? (Lev_19:15, or, slightly different in expression, Deu_1:17; Deu_16:19; Prov 24; 23; Pro_28:21), in the sense of unjustly favoring a person, or requiting him with undue evil. Compare also the Hebrew hādhar (Exo_23:3 the King James Version), ?to countenance? (see under the word).
The ?showbread? meant literally, ?bread of the face,? ?of the presence,? Hebrew leḥem pānı̄m; Greek ártoi enō̇pioi, ártoi tḗs prothésēoš.
International Standard Bible Encyclopedia
PRINTER 1915.
Face, in Scripture, 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, as 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.
It was a very ancient and common opinion that our mortal frame could not survive the more sensible manifestations of the divine presence, or 'see God face to face and live' (Gen_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 impression was confirmed to Moses, who was told, 'Thou canst not see my face: no man can see my face and live' (Exo_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 (1Co_13:12; 1Jn_3:2; Rev_22:4).
It is to be borne in mind that God is usually represented to us in Scripture under a human form; 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 Scripture sanctions 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 (Jdg_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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Exo_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.
Num_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 Psa_31:16; Psa_67:1; Psa_69:17; Psa_80:3; Psa_143:7).
Psa_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.
Isa_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.
Isa_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.
Eze_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.
These four aspects of CHRIST characterize the four Gospels.
Matthew explains the lion characteristics of CHRIST;
Mark describes the ox character;
Luke presents the human character;
and John represents the Deity of our Lord. (See also Eze_10:14; Rev_4:7).
Eze_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.
Wilson's Dictionary of Bible Types
press 1957.
Face
(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" (Gen_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" (Exo_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 (1Co_13:12; 1Jn_3:2; Rev_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 (Jdg_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.
The presence of Jehovah (Exo_33:14-15) and the "angel" (Exo_23:20-21) is Jehovah himself; but in Isa_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 (Psa_44:3; Dan_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 (Gen_16:6; Gen_16:8; Exo_2:15; Psa_78:1; Rev_6:16).
The Jews prayed with their faces turned towards the Temple (1Ki_8:38; 1Ki_8:44; 1Ki_8:48), and those residing out of Jerusalem turned it towards that point of the heavens in which Jerusalem lay (Dan_6:10); thus the Mohammedans, when praying, always turn their faces towards Mecca. To bow down the face in the dust (Isa_49:23) is a mark of the lowest humiliation and submission. SEE ATTITUDES.
The "bread of faces" is the show-bread which was always in the presence of God. SEE SHOW-BREAD.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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