Psalms 80:3

Authorized King James Version

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Turn us again, O God, and cause thy face to shine; and we shall be saved.

Original Language Analysis

אֱלֹהִ֥ים O God H430
אֱלֹהִ֥ים O God
Strong's: H430
Word #: 1 of 5
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
הֲשִׁיבֵ֑נוּ Turn us again H7725
הֲשִׁיבֵ֑נוּ Turn us again
Strong's: H7725
Word #: 2 of 5
to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point);
וְהָאֵ֥ר to shine H215
וְהָאֵ֥ר to shine
Strong's: H215
Word #: 3 of 5
to be (causative, make) luminous (literally and metaphorically)
פָּ֝נֶ֗יךָ and cause thy face H6440
פָּ֝נֶ֗יךָ and cause thy face
Strong's: H6440
Word #: 4 of 5
the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi
וְנִוָּשֵֽׁעָה׃ and we shall be saved H3467
וְנִוָּשֵֽׁעָה׃ and we shall be saved
Strong's: H3467
Word #: 5 of 5
properly, to be open, wide or free, i.e., (by implication) to be safe; causatively, to free or succor

Analysis & Commentary

Turn us again, O God, and cause thy face to shine; and we shall be saved. This verse serves as the psalm's refrain, appearing with slight variations in verses 3, 7, and 19. Each repetition intensifies the divine title: "O God" (verse 3), "O God of hosts" (verse 7), "O LORD God of hosts" (verse 19). The refrain captures the psalm's central petition and theology.

"Turn us again" (hashivenu, הֲשִׁיבֵנוּ) uses the causative form of shuv, meaning to turn, return, restore. The prayer asks God to cause Israel's return—not merely to allow it but to effect it. This acknowledges that restoration depends on divine initiative. Israel cannot turn themselves; God must turn them.

"Cause thy face to shine" (ha'er panekha, הָאֵר פָּנֶיךָ) echoes the Aaronic blessing: "The LORD make his face shine upon thee" (Numbers 6:25). The shining face represents divine favor, acceptance, and blessing. When God's face shines, His people experience His gracious presence. The opposite—God hiding His face—indicates judgment, absence, or displeasure (Psalm 27:9, 69:17).

"And we shall be saved" (venivvashe'ah, וְנִוָּשֵׁעָה) states the anticipated result. The Niphal form of yasha indicates receiving salvation—being delivered, rescued, saved. Salvation comes not from human effort but from divine favor. The shining of God's face results in the people's deliverance. This simple structure—divine action resulting in human salvation—encapsulates biblical soteriology.

Historical Context

The Aaronic blessing (Numbers 6:24-26) was pronounced over Israel regularly in temple worship. Its language shaped Israel's prayer vocabulary. Requesting that God's face shine was asking for the blessing to be actualized—for the formal benediction to become experiential reality.

The concept of God's "face" (panim) was central to biblical theology. To seek God's face meant to seek His presence and favor (Psalm 27:8). To be hidden from God's face meant alienation and judgment (Genesis 4:14). The shining face indicated God's positive regard, His open and favorable countenance toward His people.

The threefold repetition of the refrain (with escalating divine titles) creates a liturgical structure. The congregation may have sung this response after hearing recitations of their current distress. Each repetition reinforced the central plea and deepened the identification of the God being addressed.

Questions for Reflection