Face
FACE
Face and presence, expressed by the same word in Hebrew, are often put for the person himself, Gen 48:11 Exo 33:14 Isa 63:9 . No man has seen the face of God, that is, had a full revelation of his glory, Exo 33:20 Joh 1:18 1Ti 6:16 . To see him “face to face,” is to enjoy his presence, Gen 32:30 Num 14:14 Deu 5:4, and have a clear manifestation of his nature and grace, 1Co 13:12 .
Fuente: American Tract Society Bible Dictionary
Face
(usually , paninm’, ), 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.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Face
means simply presence, as when it is recorded that Adam and Eve hid themselves from the “face [R.V., ‘presence’] of the Lord God” (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered “presence”). The “light of God’s countenance” is his favour (Ps. 44:3; Dan. 9:17). “Face” signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To “provoke God to his face” (Isa. 65:3) is to sin against him openly.
The Jews prayed with their faces toward the temple and Jerusalem (1 Kings 8:38, 44, 48; Dan. 6:10). To “See God‘s face” is to have access to him and to enjoy his favour (Ps. 17:15; 27:8). This is the privilege of holy angels (Matt. 18:10; Luke 1:19). The “face of Jesus Christ” (2 Cor. 4:6) is the office and person of Christ, the revealer of the glory of God (John 1:14, 18).
Fuente: Easton’s Bible Dictionary
Face
“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).
Fuente: Fausset’s Bible Dictionary
Face
FACE.Of the words translation face, countenance, the Heb. pnm indicates the front, that which is presented to view, while mareh and the NT terms , , and correspond to view, visage, that which can be seen.
1. Physical appearance.Beauty of face is frequently alluded to in the Bible in connexion with both men and women as a distinguishing personal charm, and a powerful influence for good or evil. The underlying thought is that a noble and beautiful face should be the index of a noble and beautiful spirit. There is a resemblance among the children of a king (Jdg 8:18). Along with this recognition there are intimations that the Lord seeth not as man seeth (1Sa 16:7), and that beauty is vain (Pro 31:30). In the mysterious personality outlined in Isaiah 53 one of the arresting features is the absence of such beauty in a face singularly marred, and according to common standards confessedly unattractive. While there is a dark type of comeliness (Son 1:5), yet, as might be expected among a people accustomed to olive and sunburnt tones of complexion, it is the exceptional characteristic of a fair and lustrous face that marks the highest form of beauty. In the poetry of the Arabs, when beauty of face is referred to, the usual and ever-sufficient simile is that of the full moon (Son 6:10), and in the descriptions of Paradise in the Koran the female attendants of the faithful are called houris, the white-faced ones. The illumination on the face of Moses is still recalled in the Jewish synagogue when the officiating Levite, in pronouncing the benediction (Num 6:24) at the close of the service, veils his face with the tallth, or prayer-cloth. Similarly in the sacred art of the Church, the Transfiguration light on the face of Christ was perpetuated in the halo around the faces of the saints who suffered as His witnesses. In 2Co 4:6 the consummation of the gospel is described as the hope of beholding and sharing the manifestation of Gods glory as it had been seen in the face of Jesus Christ.
2. In the expression of character and feeling.Although the face was understood to be only a medium or channel for the manifestation of inward thought and emotion, a more vivid impression was often gained by alluding to it as having the essentials of personality. Thus it has its own health (Psa 42:11), it produces gladness in others (Psa 21:6, Act 2:28), and pronounces rebuke (Psa 80:16), it falls (Gen 4:6), is lifted up (Psa 4:6), emits light (Psa 44:3). All emotions are marked upon it: it is impudent (Pro 7:13). harder than a rock (Jer 5:3), and may be a face of fury (Eze 38:18). In Luk 12:56 the face of the sky is referred to as conveying to those who could read it a sign of its intentions. The face being thus closely identified with the person, any violence offered to the face was in the highest degree affronting (1Sa 11:2, 2Sa 10:4, Mat 26:67). As the expression of the face was regarded as a trustworthy indication of the life within, the Pharisees cultivated an aspect of religious absorption; and Christ showed that the thought behind this device was essentially blind and irreligious, inasmuch as the true service of the Kingdom required the spirit of the Beatitudes (Mat 6:17). As the emblem of perfected sainthood and ordered harmony, the Church in its final form is represented as having the beauty of a face without spot or wrinkle or any such thing (Eph 5:27).
The figure of the averted or hidden face (Deu 31:17, Isa 53:3) that declines to meet the look of supplication, owes its origin to the fact that Orientals are largely swayed by the strongest feeling of the moment, and can be moved from their previous purpose by well directed emotional appeals. When one man is seeking to appease or persuade another, it is customary, when the right moment has been reached, to put the hand quietly and tentatively under the chin, and thus turn the face so that eye may meet eye, and more kindly feelings prevail. Not to see the face at all is to intercept such emotional persuasion of prostration, pleading, and tears, and means that all hope must be abandoned.
G. M. Mackie.
Fuente: A Dictionary Of Christ And The Gospels
Face
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.
Fuente: Hastings’ Dictionary of the Bible
Face
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. (2Ch 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. (Psa 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.” (Gen 48:11)
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.” (Exo 33:20. See also Num 14:14; Deu 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.
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.” (1Co 2:13)
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.” (Exo 23:20-21) In whom but Christ, as Christ, was ever the name of JEHOVAH? So again, when it is said. (1Sa 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?” (Joh 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.” (2Co 4:6)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Face
fas: In Hebrew the translation of three expressions: (1) , panm (2) , ayin, literally, eye and (3) , ‘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 panm 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 pene) 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 hadhar (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 lehem panm; Greek artoi enopioi, artoi tes protheseos.
Fuente: International Standard Bible Encyclopedia
Face
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.
Fuente: Popular Cyclopedia Biblical Literature
Face
Character revealed in
Isa 3:9
Transfigured:
– Of Moses
Exo 34:29-35
– Of Jesus
Mat 17:2; Luk 9:29
Covering of
Isa 6:2
Disfiguring of, in fasting
Mat 6:16
Fuente: Nave’s Topical Bible
Face
Face. Most of the combinations into which this word enters are intelligible enough. It may be observed that, as to seek any one’s face is to seek his favor, or admission to his presence, Psa 27:8; Pro 7:15, so to see his face is to see him in person. Gen 48:11, to have entrance to his court, if he be of high rank, as a king, Gen 43:3; Gen 43:5; 2Sa 14:24; 2Sa 14:28; 2Sa 14:32; hence this phrase denoted the royal favor, dignity or privilege. Est 1:14. So to see God’s face is to find him propitious, to have nearness of access to him. Psa 17:15; and this is specially said to be the privilege of the holy angels that they see God’s face. Mat 18:10; Luk 1:19.
Fuente: People’s Dictionary of the Bible
FACE
Face of God, signifies his presence and power, going to be demonstrated, and exerted, by some signal act.
The light of God’s face or countenance is a token of his favour, and is therefore put synonymously with favour in Psa 44:3. Thus in men, the countenance or face, if serene, is a mark of favour and good-will; if red or fiery, of anger. Sometimes the face of God is put for God himself, as in Exod 3, “Thou shalt have no other gods besides my face;”f1 i.e. besides me, as the LXX. have rendered it.
Face also signifies anger, justice, and severity, as in Gen 16:6; Gen 16:8; Exo 2:15; Psa 68:1; Joe 2:6.
F1 See the Original.
Fuente: A Symbolical Dictionary
Face
denotes “the countenance,” lit., “the part towards the eyes” (from pros, “towards,” ops, “the eye”), and is used (a) of the “face,” Mat 6:16-17; 2Co 3:7, 2nd part (AV, “countenance”); in 2Co 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., Luk 9:51, Luk 9:53; 1Pe 3:12; (c) the presence of a person, the “face” being the noblest part, e.g., Act 3:13, RV, “before the face of,” AV, “in the presence of;” Act 5:41, “presence;” 2Co 2:10, “person;” 1Th 2:17 (first part), “presence;” 2Th 1:9, RV, “face,” AV, “presence;” Rev 12:14, “face;” (d) the person himself, e.g., Gal 1:22; 1Th 2:17 (second part); (e) the appearance one presents by his wealth or poverty, his position or state, Mat 22:16; Mar 12:14; Gal 2:6; Jud 1:16; (f) the outward appearance of inanimate things, Mat 16:3; Luk 12:56; Luk 21:35; Act 17:26.
To spit in a person’s face was an expression of the utmost scorn and aversion, e.g., Mat 26:67 (cp. Mat 27:30; Mar 10:34; Luk 18:32). See APPEARANCE.
is primarily “the act of seeing;” then, (a) “the face;” of the body of Lazarus, Joh 11:44; of the “countenance” of Christ in a vision, Rev 1:16; (b) the “outward appearance” of a person or thing, Joh 7:24. See APPEARANCE.
Note: The phrase “face to face” translates two phrases in Greek: (1) kata prosopon (kata, “over against,” and No. 1), Act 25:16; (2) stoma pros stoma, lit., “mouth to mouth” (stoma, “a mouth”), 2Jo 1:12; 3Jo 1:14. See MOUTH. (3) For antophthalmeo, Act 27:15, RV, has “to face.”
Fuente: Vine’s Dictionary of New Testament Words
Face
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.
Fuente: Biblical and Theological Dictionary
Face
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.