English Standard Version
There are many who say, “Who will show us some good? Lift up the light of your face upon us, O LORD!”
King James Bible
There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us.
American Standard Version
Many there are that say, Who will show us any good? Jehovah, lift thou up the light of thy countenance upon us.
The light of thy countenance O Lord, is signed upon us: thou hast given gladness in my heart.
English Revised Version
Many there be that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us.
Webster's Bible Translation
There are many that say, Who will show us any good? LORD, lift thou upon us the light of thy countenance.
Psalm 4:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 3:8-9) The bold קוּמה is taken from the mouth of Moses, Numbers 10:35. God is said to arise when He takes a decisive part in what takes place in this world. Instead of kûmah it is accented kumáh as Milra, in order (since the reading קומה אדני is assumed) that the final ah may be sharply cut off from the guttural initial of the next word, and thus render a clear, exact pronunciation of the latter possible (Hitz., Ew. 228, b).
(Note: This is the traditional reason of the accentuation shub h, kûm h, shith h before יהוה: it is intended to prevent the one or other of the two gutturals being swallowed up (יבולעו שׁלא) by too rapid speaking. Hence it is that the same thing takes place even when another word, not the name of God, follows, if it begins with א or the like, and is closely connected with it by meaning and accentuation: e.g., Judges 4:18 סוּרה twice Milra before ;א Psalm 57:9 עוּרה, Milra before ;ה למּה, Milra before ;ה Exodus 5:22; נחה Isaiah 11:2, and חבאת Genesis 26:10, Milra before ;ע and the following fact favours it, viz., that for a similar reason Pasek is placed where two י owt would come together, e.g., Genesis 21:14 Adonaj jir'eh with the stroke of separation between the two words, cf. Exodus 15:18; Proverbs 8:21. The fact that in Jeremiah 40:5, ישׁבה remains Milel, is accounted for by its being separated from the following אל־גּליה by Pazer; a real exception, however (Michlol 112 b), - and not as Norzi from misapprehension observes, a controverted one, - is שׁבה, Milel before העיר 2 Samuel 15:27, but it is by no means sufficient to oppose the purely orthophonic (not rhythmical) ground of this ultima-accentuation. Even the semi-guttural ר sometimes has a like influence over the tone: rı̂báh rı̂bı̂ Psalm 43:1; Psalm 119:154.)
Beside יהוה we have אלהי evah, with the suff. of appropriating faith. The cry for help is then substantiated by כּי and the retrospective perf. They are not such perff. of prophetically certain hope as in Psalm 6:9; Psalm 7:7; Psalm 9:5., for the logical connection requires an appeal to previous experience in the present passage: they express facts of experience, which are taken from many single events (hence כל) down to the present time. The verb הכּה is construed with a double accusative, as e.g., Iliad xvi. 597 τὸν μὲν ἄρα Γλαῦκος στῆθος μέσον οὔτασε δουρί. The idea of contempt (Job 16:10) is combined with that of rendering harmless in this "smiting upon the cheek." What is meant is a striking in of the jaw-bone and therewith a breaking of the teeth in pieces (שׁבּר). David means, an ignominious end has always come upon the ungodly who rose up against him and against God's order in general, as their punishment. The enemies are conceived of as monsters given to biting, and the picture of their fate is fashioned according to this conception. Jahve has the power and the will to defend His Anointed against their hostility: הישׁוּעה לה penes Jovam est salus. ישׁוּעה (from ישׁע, Arab. wasi‛a, amplum esse) signifies breadth as applied to perfect freedom of motion, removal of all straitness and oppression, prosperity without exposure to danger and unbeclouded. In the ל of possession lies the idea of the exclusiveness of the possession and of perfect freedom of disposal. At Jahve's free disposal stands הישׁוּעה, salvation, in all its fulness (just so in Jonah 2:10, Revelation 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: ברכתך על־עמּך Upon Thy people by Thy blessing! We may supply תּהי or תּבא. Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This "upon Thy people be Thy blessing!" has its counterpart in the "Father forgive them" of the other David, whom His people crucified. The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.
Treasury of Scripture Knowledge
the LORD lift up his countenance upon you and give you peace.
"Remember that my life is a breath; my eye will never again see good.
"My days are swifter than a runner; they flee away; they see no good.
As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness.
Make your face shine on your servant; save me in your steadfast love!
for not by their own sword did they win the land, nor did their own arm save them, but your right hand and your arm, and the light of your face, for you delighted in them.
May God be gracious to us and bless us and make his face to shine upon us, Selah
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