Mazmur 4:6

4:6 Many say, “Who can show us anything good?”

Smile upon us, Lord! ¹ 

Mazmur 30:7

30:7 O Lord, in your good favor you made me secure. ² 

Then you rejected me ³  and I was terrified.

Mazmur 67:1

Psalm 67 ⁴ 

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)

Mazmur 80:3

80:3 O God, restore us!

Smile on us! ⁸  Then we will be delivered! ⁹ 

Mazmur 80:7

80:7 O God, invincible warrior, ¹⁰  restore us!

Smile on us! ¹¹  Then we will be delivered! ¹² 

Mazmur 80:19

80:19 O Lord God, invincible warrior, ¹³  restore us!

Smile on us! ¹⁴  Then we will be delivered! ¹⁵ 

Bilangan 6:25-26

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.”’

Daniel 9:17

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 

[4:6]  ¹ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[4:6]  sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.

[30:7]  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).

[30:7]  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).

[67:1]  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.

[67:1]  ⁵ tn Or “have mercy on us.”

[67:1]  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.

[67:1]  ⁷ tn Heb “may he cause his face to shine with us.”

[80:3]  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).

[80:3]  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.

[80:7]  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.

[80:7]  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).

[80:7]  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.

[80:19]  ¹³ tn Heb “O Lord, 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 vv. 4, 7, 14 for a similar construction.

[80:19]  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).

[80:19]  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.

[6:25]  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 Lord to make his face shine on them would mean to be gracious to them. M. Noth rightly calls this image of the shining face “a figure of speech for benevolence and favour” (Numbers [OTL], 59); see, for example, Pss 4:7; 31:17; 44:4; 67:2; 80:4, 8, 20; 119:135; Dan 9:17). The image may have its inspiration in the theophanies. The picture is of divine favor – the beaming face of a parent for his beloved.

[6:26]  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.

[9:17]  ¹⁸ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ¹⁹ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ²⁰ tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.