Psalm 27:4 One thing I have desired of the Lord, That will I seek: That I may dwell in the house of the Lord All the days of my life, To behold the beauty of the Lord, And to inquire in His temple.
The Hebrew word for “face” is “panim”, (the Hebrew letters, peh-nun-yud-mem), literally “faces”, a plural word. Normally, when we think about God, we focus only upon one of His “faces” at a time. God is “love” – or He is “holy”– or He is “just”— or He’s a God of “wrath”. Yet, of course, ALL these “faces” are His at once; and so the word “panim” accurately reflects the truth of God’s multifaceted being. As we get to know Him better we begin to appreciate the complexity of His nature and the fact that our focus on one “face” is a very limited view, since there’s so much more going on in His amazing “Personality”.
Now the same four Hebrew letters which form the word “face”, (peh-nun-yud-mem), also form the Hebrew word for “inside” or “interior”. * This would seem to contradict the first meaning, “face”, since “face” is the external part of a person or thing, not the inside. Yet here, as with many Hebrew words and concepts lies a deep truth, a paradox which expresses two sides of reality. The “face” is intimately connected with the “interior“, and may accurately reveal the true “interior” of someone. There’s even a science (or perhaps you might call it an art) of reading peoples’ true attitudes and character by looking carefully at their facial expressions. So while we don’t “judge a book by it’s cover”, we may begin to know a person better by carefully looking at her face…because it is true that the face often says something real about the inside of a person. Yeshua (Jesus) said, “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light.” Inside and out, we’re connected.
And this is something God wants us to do with Him; to meditate, or gaze upon His “panim”, His “faces”, and so to receive from His interior depths. Someday, we will see Him “face to face”, and begin to know Him in ways which are unimaginable. Yet it is possible, by His Spirit within us, to begin now.
God desires us to look deeper into who He is, even as we only look or meditate on one of His “faces”. King David expressed his own unique desire in these words: “One thing I have asked from YHVH, that I shall seek: That I may dwell in the house of YHVH all the days of my life, To behold the beauty of the YHVH and to meditate in His temple.” God’s faces and His “interior” are one continuous eternal wonder. Let us spend time simply beholding Him!
* In Israel, the Ministry of the “Interior” is the first “face” you meet when interacting with the State on visa issues which determine your internal status in the Land. In Hebrew it’s called the “Misrad HaPanim” (Office of the INTERIOR), literally, “Office of the Faces”!
Copyright 1999-2026 Worthy Devotions. This devotional was originally published on Worthy Devotions and was reproduced with permission.
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Isaiah recalls the Exodus as the supreme display of God’s Z’roah, His Arm of glory. Though the people saw Moses raise his staff over the Red Sea, it was not Moses’ power that split the waters. Behind the prophet’s hand was the Arm of the LORD — majestic, glorious, and unstoppable. The sea parted not to honor Moses, but to exalt the Name of the God who sent him. The Red Sea became a stage for God to reveal His glory, so that His Name would echo through generations as the Deliverer of His people.
Jeremiah uttered these words when everything around him looked hopeless. Babylon’s armies surrounded Jerusalem, the city was on the brink of destruction, and yet God told Jeremiah to buy a field as a prophetic sign that restoration would come. The prophet responded in awe: the God who created the heavens and the earth by His outstretched arm (bizroa netuyah) is not bound by human circumstances. The same God who set galaxies in place and boundaries for the seas is the God who still moves to redeem His people. Truly, nothing is too hard for Him.
Isaiah’s words summon one of the most dramatic images of God’s saving power: the Z’roah — the Arm of the LORD — cutting Rahab in pieces and piercing the dragon.
Here, Rahab is not the woman of Jericho but a poetic name for Egypt (Psalm 87:4), often symbolizing arrogant nations and the dark spiritual powers behind them. In Hebrew poetry, Rahab also evokes the sea monster of chaos, a stand-in for the forces that oppose God’s order. To say the Arm “cut Rahab in pieces” is to recall how God shattered Egypt’s pride and broke the grip of the powers that enslaved His people.
Psalm 98 is a victory psalm — a call to lift up a “new song” because the Z’roah, the holy arm of the LORD, has brought decisive triumph. In Hebrew thought, the arm is the active extension of the will, the power that brings intention into reality. To call it “holy” is to declare that it is set apart, dedicated fully to God’s purpose, incapable of corruption. The psalmist celebrates that salvation is not a hidden act, but an open demonstration — God’s righteousness revealed before the eyes of the nations.
This is one of the most intimate revelations of the Z’roah in Scripture. God looks for a human intercessor but finds none. No man can bridge the gap. So His own Arm accomplishes the work. In Hebrew, v’tosha lo zeroa — “His arm saved for Him” — reveals that salvation originates from within God Himself, not from any outside help. Isaiah adds that His own righteousness sustained Him — it upheld His resolve to save — and His fury upheld Him, a holy passion that would not rest until justice was accomplished.
To “bare” the arm means to roll up the sleeve and reveal the full readiness for action. In Isaiah’s prophecy, this is a global unveiling — no longer hidden, the Z’roah is on display for all nations to witness. This speaks directly of Yeshua’s (Jesus’) public ministry and, ultimately, His crucifixion.
The Hebrew phrase “z’roah moshel lo” paints the picture of an arm that governs with both strength and care. The same Z’roah that brought Israel out of Egypt in power now establishes righteous order and sustains His people in love. Deliverance without rulership is incomplete; the Redeemer becomes the King — and the King rules as a Shepherd. The Arm does not act independently but moves in perfect submission to the Head, carrying out the will of the Father.