Dictionary: Face
Synonyms: countenance, physiognomy, profile, features, expression, facial expression, look, appearance, air, manner, bearing, guise, cast, aspect, impression, grimace, scowl, wry face, wince, frown, glower, smirk, pout, moue, side, flank, vertical, surface, plane, facet, wall, elevation, dial, display, (outward) appearance, nature, image, front, show, act, false front, facade, exterior, mask, masquerade, pretence, charade, pose, illusion, smokescreen, veneer, camouflage, respect, honour, esteem, regard, admiration, approbation, acclaim, approval, favour, appreciation, popularity, estimation, veneration, awe, reverence, deference, recognition, prestige, standing, status, dignity, glory, kudos, cachet, effrontery, audacity, nerve, gall, brazenness, brashness, shamelessness, look out on, front on to, look towards, be facing, have/afford/command a view of, look over/across, open out over, look on to, overlook, give on to, give over, be opposite (to), accept, come to accept, become reconciled to, reconcile oneself to, reach an acceptance (of), get used to, become accustomed to, adjust to, accommodate oneself to, acclimatize oneself to, be confronted by, be faced with, encounter, experience, come into contact with, run into, come across, meet, come up against, be forced to contend with, beset, worry, distress, cause trouble to, trouble, bother, confront, burden, brave, face up to, meet head-on, dare, defy, oppose, resist, withstand, cover, clad, skin, overlay, dress, pave, put a facing on, laminate, inlay, plate, coat, line
Antonyms: dodge, fear, back, give way, back down, dodge, avoid, throw in the towel, withdraw, cave in, retreat, succumb to, lay down one's arms, throw in the sponge, defer, submit, escape, bashfulness, shun, evade, elude
Showing 801 to 825 of 1062 results
Understanding Series
Arthur G. Patzia
... they served “the Lord, not men” (6:7). Respect and fear appears to be a common expression in connection with obedience (2 Cor. 7:15; Phil. 2:12). To some, this may connote cowardice or submission occasioned by severe oppression. But more likely reverence and respect for those in authority is meant. Slaves, in spite of their newly found freedom in Christ, need to remember that they have not been freed socially from the institution of slavery. Disobedience to one’s earthly masters could still result in ...
802. Favoritism Forbidden
James 2:1-13, James 2:14-26
Understanding Series
Peter H. Davids
... man: Here’s a good seat for you. He eases himself into the most comfortable chair, to the warm smiles of all present. The poor man, however, receives only a cold You stand there, or Sit on the floor by my feet. The room is crowded; let him reverence his betters by standing, or even sitting at their feet. Most of those present, of course, try not to even notice him. What makes this treatment even worse is that the two parties pictured are at a judicial gathering, a church court assembled to try a dispute ...
Understanding Series
James K. Bruckner
... certain their ears were not deceiving them. This is the typical form of a divine call, and “here I am” is the formal response. Then God said, “Take off your sandals” because the ground was holy. This is a call to respect and reverence, in part (as the rabbis said) because of the dirt shoes carried into the sanctuary. Shoeless feet also symbolized poverty and humility before God and solidarity with the oppressed. Moses had entered the natural “temple” of worship. For the third time, God disclosed ...
Understanding Series
James K. Bruckner
... The word “strike” in the NIV is not from nakah, but pagaʿ, “assail”; see the comments at 5:14.) The foremen raise a competing concern about the threat of Pharaoh’s sword in verse 21. Whom would they serve? Whom would they revere (“fear”)? The king’s second response focuses on his labor projects and lost man-hours. He mentions how numerous they are because they constituted a significant percentage of his workforce. Egyptian labor logs show that workers were given religious holidays, but the ...
Understanding Series
James K. Bruckner
... and fearing God in such obvious juxtaposition. They come from the same Hebrew verb. The “fear of the Lord” or “fear of God” is an essential characteristic of a person in right relation with God. “Fear of the Lord” is sometimes translated “reverence” or “respect.” It is certainly not the same as “being afraid.” The midwives were the first to “fear the Lord” (1:17, 21). Pharaoh’s officials who protected their servants when warned about the hailstorm feared the word of the Lord (9 ...
Understanding Series
Cheryl A. Brown
... everything, from natural disasters to children dying of starvation. The classic expression of blaming God for what humans in freedom have chosen is Isa. 63:17: “Why, O LORD, do you make us wander from your ways and harden our hearts so we do not revere you?” Why should one tribe be missing from Israel today? That the preservation of all Israel was critical is indicated in the threefold reference to Israel in v. 3. 21:9 They discovered that no one from Jabesh Gilead had come to the . . . assembly: This ...
Understanding Series
Michael S. Moore
... gods, but Naomi is probably not referring here to the tribal-national deities of Transjordan. Instead she may mean the household gods or the icons representing the ancestral dead (the mysterious ’elohim). The majority of Hebrews, like their Canaanite neighbors, always revered such icons. The story of Micah clearly illustrates this (Judg. 18:24). 1:16 In short, neither mother’s house, nor native people, nor ancestral ’elohim can lure Ruth away from Naomi’s side. Even Naomi cannot. Ruth is amazingly ...
Understanding Series
Michael S. Moore
... Naomi’s Reality: 2:1 Now Naomi had a relative on her husband’s side, from the clan of Elimelech, a man of standing, whose name was Boaz. Jewish tradition is full of fables about Boaz. The Talmud identifies him as the minor judge Ibzan (Judg. 12:8) and reveres him as a patriarchal figure on the level of a Kirta or a Danil in Canaanite myth (b. B. Bat. 91a). According to the Talmud, he becomes a widower on the very day Ruth arrives in Israel and is rich enough to throw lavish wedding parties for every one ...
Understanding Series
Louis C. Jonker
... will make preparations for it. The Chronicler’s psalm in 1 Chronicles 16 stressed that All-Israel should proclaim the greatness of Yahweh “among the nations,” and 22:5, too, says that the temple should be a place that will be recognized and revered by “the nations.” This statement might well be the Chronicler’s subtle way of promoting the cultic center in Jerusalem in his own time within the Persian imperial context. “The nations” might be a reference here not only to the neighboring nations ...
810. The Death of David
1 Chronicles 29:26-30
Understanding Series
Louis C. Jonker
... Yahweh is the provider of everything, that he keeps his promises to his people, and that he will guide them into the age of the temple. However, Yahweh is also portrayed as one who punishes transgressions, who is holy, and who should be revered. David, his son Solomon, and All-Israel should seek Yahweh in obedience. Only then will they find rest and peace. The David narrative has a strong theological focus, but prominent indications of the processes of identity negotiation also lie in the background. The ...
Understanding Series
Leslie C. Allen
... NRSV). In Paul’s terms it was permissible but not beneficial (1 Cor. 10:23). It was something a foreign nation would judge to be inhumane behavior, Nehemiah claimed, and it was also an immoral course of action that did not spring from a proper reverence for God. Here Nehemiah may have had Leviticus 25 in view, especially verses 39–43, and the appeal to “fear your God.” If so, he was reapplying its jubilee ruling about releasing debt slaves to the present emergency. “Let us give up,” he demanded ...
Understanding Series
Leslie C. Allen
... ’s eye (1:2). The military officer in charge of the citadel near the temple (2:8) was to assist him. Nehemiah selected this commander based on two outstanding qualities: trustworthiness, a virtue conspicuous by its absence in 6:10–19, and a reverence for God that shaped his moral decisions. Nehemiah had shown how important he thought practical piety was in 5:9, 15. The two officials were responsible for the security of the gates, and they were given instructions for the daily procedures. Nehemiah also ...
Understanding Series
Timothy S. Laniak
... above, Mordecai is thus distancing himself from another of the king’s enemies. Some suggest that he, as a Jew, could not worship another human. Such an explanation appealed to early translators (LXX Addition C; Targum Rishon), and the terms used here typically demonstrate reverence for God. Certainly this is the challenge Daniel’s friends face in Dan. 3. But there is ample evidence that ancient Jews bowed to other humans (Gen. 23:7; 27:29; 1 Sam. 24:8; 1 Kgs. 1:31; and, most pertinently, Esth. 8 ...
Understanding Series
Roland E. Murphy
... the spirit of 1:5. 9:10 Verse 10 is a key statement for understanding verses 7–12. Holy One is literally the plural (of majesty) as in 30:3b. Knowledge of the Holy One is a definition of fear of the LORD. As always, knowledge is practical, active, and reverent. 9:11–12 The unexpected me can only be Wisdom; cf. live in verse 6. Verse 12 provides a link with verses 7–8 and thus returns to the contrast between the wise and the mocker. 9:13–17 The description of Woman Folly’s house, as well as the ...
815. Proverbs of Solomon
Proverbs 16:1-33
Understanding Series
Roland E. Murphy
... Synonymous. The “king” sayings begin here. Verse 10a reads, literally, “an oracle is on the lips of the king.” This is not a statement of fact, but rather an ideal picture (cf. the widow of Tekoa and David in 2 Sam. 14:17–20) that expresses the reverence with which the king was honored. Verse 10b should be rendered, “his mouth does not err in a decision (mšpṭ)”; see also “decision” in verse 33. While many sayings favor the king, others are critical (e.g., 28:15; 29:12; 31:3–5). 16:11 ...
816. A Time for Everything
Ecclesiastes 3:1-22
Understanding Series
Elizabeth Huwiler
... . And yet, there is nothing better than happiness, eating and drinking, and finding satisfaction in one’s work. This is not only from God (as in 2:24), but should be understood as the gift of God. God’s work endures and is designed to inspire reverence on the part of humans. 3:16–17 A brief transitional segment provides the first reference in the book to human injustice. The problem is a grievous one, but it is described from the perspective of one who sees oppression, not one who experiences it. At ...
817. God and Idols
Jeremiah 10:1-16
Understanding Series
Tremper Longman III
... that Yahweh is unique among the gods. He is great and his reputation (name), founded on his acts in history (i.e., the exodus), show that he is mighty in power. This is all the motivation that people need in order to worship (revere) Yahweh, who is here, appropriately in the light of the contrast being drawn with the religions of the surrounding peoples, called the King of the nations. However, somewhat surprisingly, Yahweh is not then compared with the false gods immediately, but rather with the wise ...
Understanding Series
Elizabeth Achtemeier
... deposed when the remnant of Israel is totally overrun and destroyed by Assyrian forces, shortly before the fall of the northern kingdom to that enemy in 721 BC. At that time, the people will repent, acknowledging that they have been destroyed because they have not revered the Lord. And at that time, no human king will be able to help them. In short, this is understood as a threat against Israel’s political life, and the oracle is combining the prophet’s usual judgment on both the pagan worship of Israel ...
Understanding Series
Elizabeth Achtemeier
... usage, can have two meanings. It can mean simply “to obey” (Deut. 5:29; 6:2, 13, 24; 10: 12, passim), and Jonah certainly has not obeyed Yahweh. “To fear God” can also mean to stand in awe of God (Ps. 33:8; Lev. 19:14, 32, etc.) or to reverence or honor God (Exod. 1:17; Ps. 55:19; 66:16, etc.), and Jonah has not been in awe of God; he has deliberately disobeyed Yahweh and then gone soundly to sleep, with not a disturbing worry. So Jonah is an Israelite who knows all the right words but who ...
820. Habakkuk’s Second Complaint
Habakkuk 2:2-20, Habakkuk 1:12--2:1
Understanding Series
John Goldingay
... is wise to bow and be silent (has, like the English “hush”) before this real God. The bidding recurs in Zephaniah 1:7 and Zechariah 2:13, and we might imagine it as a bidding during worship when people were urged to be in reverent and submissive silence, though there is no evidence of that. In the prophets the cry refers to a silent submission before Yahweh when Yahweh acts, the real-life silent submission that the silent submission expressed in worship would symbolize. The commendation of silence might ...
821. Warnings and Exhortations for Jerusalem and Judah
Zephaniah 2:4-7, Zephaniah 2:8-11, Zephaniah 2:12, Zephaniah 2:13-15
Understanding Series
John Goldingay
... ” (noraʾ). Again, read in light of what precedes it, one might take this word to imply “fearful” or “terrifying,” but what follows suggests we might read it more positively, as suggesting the peoples’ recognition that Yahweh is to be worshiped and revered. The wasting of those gods will mean that “there will bow down to him each, from its own place, all the foreign shores of the nations.” The term “foreign shores” strictly suggests the lands on the other side of the Mediterranean, but ...
Understanding Series
John Goldingay
... was the moment. And their responsiveness to Haggai is an indication of their responsiveness to Yahweh. The closing verb of verse 12 restates this. The NIV has them “fearing” Yahweh, but in such a context the verb yareʾ denotes people’s reverent submission. Verses 12–15a refer to Yahweh eight times, and to their God three times, emphatically affirming Yahweh’s sovereignty and Yahweh’s relationship with the people (Meyers and Meyers, Haggai, Zechariah 1–8, pp. 44–45). 1:13–15a In response ...
Sermon
King Duncan
... forgiven little, loves little.” Many of us cannot say that we really love God. I hope that statement doesn’t jar you too much. But think about it for a few moments and I believe you will see that it is true. We can say that we believe in God, reverence God, perhaps even fear God, but if we were candid, we would have to say that we do not really love God. The great commandment says that we should love God with all our heart, soul, mind, and strength. Can you say that you love God with your whole heart ...
824. Shhhh....
Luke 9:28-36
Children's Sermon
King Duncan
... noise. Then there are places for being silent. In church we do both. We sing--and we should sing as if we really mean what we are singing--and make a beautiful and joyful sound to the Lord. But at other times we should be silent as we show God reverence and as we listen in the quietness of our own minds to hear His voice. Both are very important in our worship of God. The Bible tells us to make a joyful noise unto the Lord. I believe the sound that God loves most is the sound of children's ...
825. Crucified, Dead, and Buried
John 19:17-27, John 19:28-37, John 19:38-42
Understanding Series
J. Ramsey Michaels
... of the Jews (v. 19). He has lost the substantive point at issue, but he has won the war of nerves. When urged to modify the inscription so as to state only that kingship was Jesus’ claim, Pilate mocks the Jews’ traditional and well-known reverence for the written word with the terse reply: What I have written, I have written (v. 22). Jesus, “glorified” in the presentation as king at Gabbatha, the “Stone Pavement,” has now been “lifted up” as king—and so designated in writing—at the place ...
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