šumma mussa ana paṭārīša lā imaggur bēl šurqi ilaqqeši u appāša inakkis (KAV 1 i 69, Ass. Code p.5)

If her husband is unwilling to redeem her (the woman who has stolen property), the owner of the stolen property may take her and may cut off her nose 

  (Jul 137u); also, 1 Sam 1:18 (cf. in the Hebrew Bible where pānīm 'face' (formally Pl.) is used)

He resisted/opposed/stood firm.

From PS *ˀanp- (Kogan, 2015:41) for Akk. (cf. also Ug. ˀap ‘nose’ (DUL 87), Hbr. ˀapp ‘nose’ (HALOT 76) see above, Arb. ˀanf- ‘nose (Lane 116), Gez. ˀanf- ‘nose’ (CDG 28)) and PArm *ˀapp-ayni (Kogan, 2015:379) for Syr. and other Arm. languages (cf. also Off.Arm. ˀnp ‘face, front side’ (DNWSI 83), Bib. ˀanpōhī (pl.sf.3 ms.) ‘face’ (BDB 1081), Jud. ˀappa (also ‘face’) (Jastrow 99), JPA. ˀp ‘nose’ (DJPA 69), ˀpyn ‘face’ (DJPA 70), JBA. ˀanpē, ˀappē ‘face’ (DJBA 152)).   

PArm. *ˀapp-ayni ‘face’ represents a semantic metonymic evolution of PS *ˀanp- ‘nose’ (SED I No. 8), whose incipient stage is present in Hbr. ˀappayim (HALOT 76‒77). The reflexes of *ˀanp- replace those of *pan- ‘face’ (SED I No. 215), marginally attested in Official Aramaic only (DNWSI 918). As one can judge from Old Aramaic textual evidence (see KAI 224:2 rwḥ ˀpwh 'the spirit of his nose'), the first step of this shift was a total mixture of these two concepts: both “face” and “nose” were expressed by the reflexes of *ˀanp-.

Da Silva Francisco José. Baruya-English Dictionary 2008 116