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 1826 to 1850 of 4968 results
Sermon
King Duncan
... like this: “Sovereign Lord, what can you give me since I remain childless and the one who will inherit my estate is Eliezer of Damascus? You have given me no children; so a servant in my household will be my heir.” In his infinite wisdom Abram was trying to show God, as far as he could tell, this was the only way things could possibly work. God didn’t come through, so Abram says to God, “Look, here’s where things stand. The only possible way out of this situation is for me to choose a slave as my ...
Sermon
King Duncan
... In the center of the circle of wagons is a campfire and a group of rugged men are gathered around it. The wagon master, a muscular man with an uncut beard, has a map spread before him. On the map is a heavy black line which zigzags across the map showing the course they have taken to this point. They had veered north part of the way, then south, but their main direction has been west. Evidently there has been an argument about which way to go next. But the wagon master has placed one finger on the end of a ...
1828. Ahaz King of Judah
2 Chronicles 28:1-27
Understanding Series
Louis C. Jonker
... s portrayal. 28:16 and 28:20–22 These verses describe the encounter with the Assyrians, while the short section on the Edomite and Philistine raids (28:17–19) interrupts the flow of the source text narrative (2 Kgs. 16:7–9). The next verses show the remarkable literary artistry of the Chronicler. With only a few minor changes and the swapping of verse order, he presents a totally different outcome of the encounter with the Assyrians than 2 Kings 16 does. In the latter, Ahaz requests help from Assyria ...
1829. Josiah's Reforms
2 Chronicles 34:1-13
Understanding Series
Louis C. Jonker
... version in Kings, but is also placed in a different position in the course of the narrative. While the text of Kings suggests that the reform measures were one of the consequences of the discovery of the Book of the Law in the temple, the Chronicler shows that these measures flow from the king’s piety. Since he was somebody who was seeking Yahweh, he could make decisions on purging the land of all idols. The second large section of the Chronicles narratives (34:8–35:19) follows only after that. This ...
Understanding Series
David J. Williams
... roles among those who brought it about (see also notes on v. 27). Perhaps the best explanation is that one person prayed and all assented, either by repeating the prayer phrase by phrase or by adding their Amen at the end. At all events, it was an occasion that showed them all to be “one in heart and mind” (v. 32; see disc. on 1:14). The prayer itself may have been based on the prayer of Hezekiah (Isa. 37:16–20), and like that prayer, its dominant theme is God’s sovereignty. This is declared at the ...
Understanding Series
David J. Williams
... an unregenerate reprobate and wished that his money and he might go to hell. Was he thinking of Judas when he said this? That Simon had thought to obtain God’s gift in this way and to administer it to all and sundry without reference to faith or repentance shows how little he understood either of God or of his gifts. The thought had come from a heart not right before God (v. 21; the phrase is taken from Ps. 78:37; cf. 13:10). Despite his baptism and profession of faith, Simon had “no part or share in ...
Understanding Series
David J. Williams
... a devout and God-fearing man, that is, he was attracted to the Jewish religion, but not to the extent that he had fully accepted it (see note on 6:5), as Peter’s remark in verse 28 and the comments of others in 11:2ff. show. Nevertheless, as far as it went, there was nothing half-hearted about his religion. His religious practice included almsgiving and prayer. Where NIV has to those in need, the Greek has “to the people” (laos). In Luke’s writing this expression usually indicates Israel (whether ...
Understanding Series
David J. Williams
... sense of the occasion is expressed by Luke’s use of the formula “he opened his mouth” (v. 34, NIV began to speak), which often marked a particularly solemn occasion. He began by commenting on the change in his own thinking: I now realize … that God does not show favoritism (v. 34). The phrase “upon the truth” expresses both his surprise at this discovery and his grasp of what had now been revealed. It was not something new (cf. Deut. 10:17; 2 Chron. 19:7; Job 34:19; Mal. 2:9), but it was a truth ...
Understanding Series
David J. Williams
... him?), they found him alive and able to go back to the town with them. Luke has no intention of presenting this as a miracle of restoration to life (note his comment, thinking he was dead). Nevertheless, we may see the hand of God in his survival. Paul showed great courage in going back to the town, though it is unlikely that the magistrates had been involved, so he had nothing to fear at that level. Indeed, as a Roman citizen he had a strong case to put before them against his assailants had he wished to ...
Understanding Series
David J. Williams
... way, perhaps with no intention of doing so, they witnessed effectively to their fellow prisoners, some of whom may have been under sentence of death (see disc. on v. 27). The Greek verb implies that the prisoners gave them their closest attention, and the tense (imperfect) shows that the missionaries held it throughout (cf. Rom. 8:28; 2 Cor. 2:14; Phil. 4:6, 7). There is no suggestion that Paul and Silas prayed for their own release. Probably their prayers were of praise. 16:26 To the miracle of grace being ...
1836. In Corinth
Acts 18:1-17
Understanding Series
David J. Williams
... who they were, but the best reading (adopted by NIV) leaves them unnamed. One suggestion is that, despite Luke’s failure to mark the change of subject, it was the crowd who set upon Sosthenes. Encouraged by Gallio’s attitude, they were quick to show their own contempt for the Jews. Alternatively, it may have been the Jews themselves who beat him up, as the context would suggest. On this understanding, having failed so ignominiously to make their charges stick, they vented their rage on their own leader ...
Understanding Series
David J. Williams
... events, the Corinthians found in him a champion who was able to match the Jews in public debate in the synagogue (v. 28). The verb means that he “argued them down,” not necessarily convincing them, but, by bringing them to the test of Scripture, at least showing that their objections to Jesus as the Messiah were unwarranted. And not only was Apollos a help to believers, he was also used to bring some pagans into the fold (1 Cor. 3:5). These verses give the impression that the church in Corinth had been ...
1838. Gift
2 Corinthians 8:16--9:5, 2 Corinthians 8:1-15, 2 Corinthians 9:6-15
Understanding Series
James M. Scott
... giving, to motivate the Corinthians to give generously. Additional Notes 8:1–9:15 If the collection had simply been a matter of relief for an acute situation (cf. Acts 11:27–30), Paul would not have taken so many years to complete the collection. Numerous texts show that the expectation of Isa. 66:20, that the nations would bring gifts to Jerusalem in connection with the restoration of Israel, was kept alive in the Second Temple period (cf. 4QDibHam frag. 1–2 iv 4–12; Pss. Sol. 17:31; Tob. 13:1–17 ...
Understanding Series
Arthur G. Patzia
... mentioned: In 2:1–10, he picks up redemption and forgiveness (1:7) and applies it to the reconciliation of sinful humanity kind by God; in 2:11–22, he applies the principle of unity from 1:10 to the specific case of Jews and Gentiles and shows how they have been brought together into one body. Chapter 2:1–10 contains a number of contrasting features: First, there are the people who are mentioned. The author begins by referring to the Gentiles specifically (2:1), but then in 2:3 he expands his audience ...
Understanding Series
Arthur G. Patzia
... that by virtue of their incorporation into Christ his readers will share in the glory of God. The gospel, in other words, initiates a process that moves toward a goal that is yet to be fully realized. The content of the mystery is expanded in Ephesians, where the author shows that God’s plan was to include the Gentiles in his plan of salvation so that they, along with the Jews, are members of his body (Eph. 2:11–22; 3:2–12). It is possible to translate the Greek en to read Christ among you rather than ...
Understanding Series
Arthur G. Patzia
... that they were inspired by the Spirit. But their thoughts and actions were of human rather than divine origin. Thus they remain under the control of the flesh (sarx). Paul does not mean to imply that the flesh, in itself, is evil; verses 18 and 19 together show that the problem is in putting one’s trust or self-confidence in the flesh rather than in Christ. 2:19 The false teachers have fallen into error because they have stopped holding on to the Head, from whom the whole body … grows. Paul already has ...
Understanding Series
David J. Williams
... is as follows: May the Lord make your love increase and overflow. The two petitions of verses 11 and 12 are united by “but” (de), and the Greek word order in the second has “you” (the direct object of the verbs) at the beginning for emphasis. This shows that whatever God has in store for the missionaries—whether to clear the way for them or not (cf. “not what I will, but what you will,” Mark 14:36)—the Thessalonians are foremost in their mind, and this remains their prayer for them. Because ...
1843. The Coming of the Lord
1 Thessalonians 4:13--5:11
Understanding Series
David J. Williams
... eschatological teaching of the Synoptic tradition. These parallels include material peculiar to Matthew (cf. esp. 1 Thess. 4:16f. with Matt. 24:31) and to Luke (cf. esp. 1 Thess. 5:8–11 with Luke 21:34–36). If by reference to this teaching we can show that it is early, we have taken an important step towards establishing its authenticity, which is to say that it had its origin in Jesus’ teaching (see disc. on v. 15). 4:13 Brothers—the familiar affectionate address of these letters (see disc. on 1:4 ...
1844. Final Instructions
1 Thessalonians 5:12-28
Understanding Series
David J. Williams
... requests for prayer are found in 2 Thessalonians 3:1f.; Romans 15:30; Ephesians 6:19; Colossians 4:3f. (cf. also Heb. 13:18). See also 2 Corinthians 1:11 and Philippians 1:19 for the acknowledgement that others were praying for him. If his request shows an awareness of the weakness of his humanity, his calling the Thessalonians brothers evinces its warmth. See the discussion on 1:4 for this address as a measure of his affection for the Thessalonians. 5:26 The instruction Greet all the brothers with a holy ...
1845. The Man of Lawlessness
2 Thessalonians 2:1-12
Understanding Series
David J. Williams
... be a word of wisdom (as in 1 Cor. 12:8), or a word of authority (as in 2:15), or simply a report as we would understand it. As for the letter, the qualifying phrase (which could attach to all three nouns but is best taken with this alone) shows some uncertainty on Paul’s part as to what exactly he was up against. The literal Greek, “as through us” (NIV, supposed to have come from us), is sufficiently vague that it could refer either to a genuine letter of Paul or to a forgery purporting to be from him ...
Understanding Series
Gordon D. Fee
... 1 Tim. 4:13). There, the reason was for Timothy to save himself and his hearers (4:16); here, it is so that those who oppose you may be ashamed because they have nothing bad to say about us (v. 8). Thus he exhorts Titus in his teaching to show integrity (lit., “be without corruption”), seriousness (semnotēta, see disc. on 1 Tim. 3:4; “your manner [be] such as to inspire respect,” Lock). Here teaching, as in 1 Timothy 4:13, 16; 2 Timothy 3:16, has to do with the activity of teaching, not its content ...
Understanding Series
Gordon D. Fee
... obligation, Paul next says that they should be ready to do whatever is good (cf. 1:16; lit., “be prepared for every good work”). Some see this as a further elaboration of civic duty (e.g., Scott: “Christians should be among the foremost in showing public spirit,” p. 172; cf. Kelly, Guthrie, Hendriksen). More likely this is a generalizing imperative that prepares the way for the rest of the list. It could include civic duty, but need not be so limiting. Actually, this and the remaining items stand in ...
Understanding Series
Donald A. Hagner
... has now come for the author and his readers. 9:9–10 The continuing necessity of an “outer tent,” itself symptomatic of the problem of the old covenant, serves as a illustration (lit., “parable”) for the present time. By this the author means, as he will begin to show, beginning in verse 11, that the significance of Christ’s work, as now known and proclaimed, is that the way has been made clear for us to draw near to God (cf. 10:19–22). Just as light is shed upon the work of Christ by its ...
Understanding Series
Donald A. Hagner
... . 36:25, in the context of reference to the new covenant), so that we no longer have the guilty conscience (cf. 9:9, 14) from which the old, sacrificial ritual could not free us. Again the language of the cultus is deliberately used to show how it finds its true fulfillment in the internal cleansing made possible by Christ. Bodies washed with pure water refers not to Jewish lustrations (ceremonial washings for purification [e.g., 6:2]), but almost certainly to Christian baptism, which is the outward sign of ...
Understanding Series
Donald A. Hagner
... one are found in several places in the NT (e.g., Rom. 12:13; 1 Pet. 4:9; cf. 1 Tim. 3:2; 5:10; Titus 1:8). Probably it is traveling Christian workers who are primarily in view (see especially 3 John 5–8). Entertain is literally “show hospitality.” The reference to some in the past who had unknowingly shown hospitality to angels alludes to the famous story of Abraham’s hospitality in Genesis 18:1–8 (cf. 19:1ff.), but possibly also to Gideon (Judg. 6:11–22), Manoah and the mother of Samson (Judg ...
Showing results