Forehead
FOREHEAD
Eze 9:1-11 ; Jer 7:3 . The devotees of different idols in India receive at this day different marks on the forehead, distinguishing them one from another. By a similar method the slaves claimed by different owners were sometimes designated.
Fuente: American Tract Society Bible Dictionary
Forehead
(, me’tsach, from an obsolete root signif. to shine, Gesenius, Thes. Heb. page 815; ). 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, , 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.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Forehead
The practice common among Oriental nations of colouring the forehead or impressing on it some distinctive mark as a sign of devotion to some deity is alluded to in Rev. 13:16, 17; 14:9; 17:5; 20:4.
The “jewel on thy forehead” mentioned in Ezek. 16:12 (R.V., “a ring upon thy nose”) was in all probability the “nose-ring” (Isa. 3:21).
In Ezek. 3:7 the word “impudent” is rightly rendered in the Revised Version “an hard forehead.” (See also ver. 8, 9.)
Fuente: Easton’s Bible Dictionary
Forehead
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.
Fuente: Fausset’s Bible Dictionary
Forehead
FOREHEAD.In Jer 3:3 a whores 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.
Fuente: Hastings’ Dictionary of the Bible
Forehead
fored (, mecah; , metopon):
(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 taw, 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.
Fuente: International Standard Bible Encyclopedia
Forehead
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.
Fuente: Popular Cyclopedia Biblical Literature
Forehead
1. aph , ‘nose.’ Eze 16:12 is better translated ‘ring upon thy nose.’
2. metsach, , used as a symbol of manifest character. Israel in apostasy is described as having a harlot’s forehead, and refusing to be ashamed. Jer 3:3. Ezekiel’s forehead was made as hard as adamant, because of the hardness of Israel’s forehead, with whom he had to contend. Eze 3:8-9. Aaron wore a plate of gold on his forehead, with ‘Holiness to the Lord’ engraved thereon, that he might bear the iniquity of the holy things which the children of Israel should offer. Exo 28:36-38. God set a mark upon the foreheads of those that sighed and cried for the abominations that were done in Jerusalem, and the rest of the inhabitants were to be slain. Eze 9:4; Eze 9:6. So, in a future day the servants of God will have His mark in their foreheads; Satan will also cause his followers to have a mark on their right hands or on their foreheads. All will then have to be manifest as to whom they belong. Rev 7:3; Rev 9:4; Rev 13:16; Rev 14:1; Rev 14:9; Rev 17:5; Rev 20:4.
Fuente: Concise Bible Dictionary
Forehead
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.
Fuente: Smith’s Bible Dictionary
FOREHEAD
Forehead signifies the public profession or appearance before men.
So the Indian Interpreter, chap. 56., says “the forehead and nose denote comeliness and riches before men;” and Artemidorus, that the forehead signifies liberty of speech.
Of old, servants were stigmatized in their forehead with their master’s mark.f1 This was forbid the Jews, in Lev 19:28 : only the high-priest on his forehead bore a plate or crown of gold, whereon the name of God was written, to shew that the priest was his servant, and that all his service was consecrated to God only. Hence,
To receive a mark in one’s forehead signifies to make an open profession of belonging to that person or party whose mark is said to be received.
F1 Martial. Lib. ii. Ep. 29. Lib. lii. Ep. 21. Lib. viii. Ep. 75′ Senec. de Ira, Lib. 3. C. 3.
Fuente: A Symbolical Dictionary
Forehead
from meta, “with,” and ops, “an eye,” occurs only in the Apocalypse, Rev 7:3; Rev 9:4; Rev 13:16; Rev 14:1, Rev 14:9; Rev 17:5; Rev 20:4; Rev 22:4.
Fuente: Vine’s Dictionary of New Testament Words
Forehead
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.
Fuente: Biblical and Theological Dictionary
Forehead
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).