4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 1
30:7 O Lord, in your good favor you made me secure. 2
Then you rejected me 3 and I was terrified.
For the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 5 and bless us! 6
May he smile on us! 7 (Selah)
80:3 O God, restore us!
Smile on us! 8 Then we will be delivered! 9
80:7 O God, invincible warrior, 10 restore us!
Smile on us! 11 Then we will be delivered! 12
80:19 O Lord God, invincible warrior, 13 restore us!
Smile on us! 14 Then we will be delivered! 15
6:25 The Lord make his face to shine upon you,
and be gracious to you; 16
6:26 The Lord lift up his countenance upon you 17
and give you peace.”’
9:17 “So now, our God, accept 18 the prayer and requests of your servant, and show favor to 19 your devastated sanctuary for your own sake. 20
1 tn Heb “lift up upon us the light of your face,
2 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
3 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
4 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
5 tn Or “have mercy on us.”
6 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
7 tn Heb “may he cause his face to shine with us.”
8 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
9 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
10 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
11 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
12 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
13 tn Heb “O
14 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
15 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
16 tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the
17 tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.
18 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
19 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
20 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.