Psalms 80:3 — Word Study
WLCאֱלֹהִ֥ים הֲשִׁיבֵ֑נוּ וְהָאֵ֥ר פָּ֝נֶ֗יךָ וְנִוָּשֵֽׁעָה׃
BSAand cause Your facepânîym [presence, being in front of You]
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֥ים | O God | Noun common, masculine plural absolute |
| הֲשִׁיבֵ֑נוּ | restore us | Verb hiphil imperative second person masculine singular, suffix |
| וְהָאֵ֥ר | and make shine | Conjunction, verb hiphil imperative second person masculine singular |
| פָּ֝נֶ֗יךָ | face your | Noun common masculine plural construct, suffix |
| וְנִוָּשֵֽׁעָה׃ | so let us be delivered | Conjunction, verb niphal infinitive construct first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Restore us, O God, and cause Your face to shine upon us, that we may be saved. |
| KJV | Turn us again, O God, and cause thy face to shine; and we shall be saved. |
| ASV | Turn us again, O God; And cause thy face to shine, and we shall be saved. |
| YLT | O God, cause us to turn back, And cause Thy face to shine, and we are saved. |
| WEB | Turn us again, God. Cause your face to shine, and we will be saved. |
| BBE | Take us back again, O God; let us see the shining of your face, and let us be safe. |
The translations agree on the key terms and meanings in this verse.
The verse is structured with a main request followed by a purpose clause, emphasizing the connection between restoration and salvation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 80:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Plea for Restorationgenerated
Psalm 80:3 is a heartfelt plea for God to restore His people and shine His presence upon them. This verse captures the essence of the psalm, where the community expresses its deep need for divine help and intervention, reflecting a common theme in the Psalms of seeking God's favor and salvation during times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 80:7–19 | Restore us, O God of Hosts, and cause Your face to shine upon us, that we may be saved. |
| 2 | Psalm 85:4 | Restore us, O God of our salvation, and put away Your displeasure toward us. |
| 3 | 1 Kings 18:37 | Answer me, O LORD! Answer me, so that this people will know that You, the LORD, are God, and that You have turned their hearts back again.” |
| 4 | Jeremiah 31:18–19 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. |
| 5 | Lamentations 5:21 | Restore us to Yourself, O LORD, so we may return; renew our days as of old, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֥ים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that refers to God, the supreme Creator. It signifies divine majesty and power, often used in contexts that denote respect and reverence.
In this verse, it emphasizes the relationship between God and His people, highlighting the need for His intervention and the recognition of His authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of a series of imperatives directed at God, with the main verbs being הֲשִׁיבֵ֑נוּ (restore us) and הָאֵ֥ר (make shine). The structure emphasizes the urgency of the plea for restoration and divine favor.
The order of the Hebrew words places emphasis on the actions the psalmist desires from God, highlighting the relationship between the requests and the need for salvation.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִ֥ים as θεός (Theos), which is the common Greek term for God, maintaining the sense of divine authority.
The Greek word for הֲשִׁיבֵ֑נוּ is εφραιμ, suggesting a similar call for restoration, though the nuances may differ slightly in the Greek context.
In plain words — the whole versegenerated
Psalm 80:3 is a prayer asking God to restore His people and let His presence shine upon them so they can be saved. The psalmist expresses a deep need for God's help and a return to His favor.
Frequently Asked Questionsgenerated
It signifies a desire for God to bring His people back to a state of grace and favor, often after a period of hardship or sin.
In biblical terms, the shining of God's face symbolizes His presence, favor, and blessing upon His people.
It encapsulates the recurring themes of lament, plea for help, and the hope for restoration that are prevalent throughout the Psalms.
Salvation here refers to being delivered from trouble, receiving God's help, and experiencing His protection and favor.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's restoration?
- How can I be more aware of God's presence shining upon me?
- What steps can I take to turn back to God when I feel distant from Him?
- How can I encourage others to seek God's face for their own salvation?
The early church on this verse — how the Fathers read it
Augustine of Hippo quotes this verse to emphasize the need for divine conversion and illumination, reflecting on the themes of restoration and salvation.
"O God, convert us." For averse we have been from You, and unless You convert us, we shall not be converted. "And illumine Your face, and we shall be saved" [Psalms 80:3].Early Church Fathers on Psalms 80 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 80:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTurn us again, O God,.... From our captivity, as the Targum, into our own land; or return us backsliding sinners to thyself by repentance; turn us, and we shall be turned; for the prayer shows it was
Read John Gill on Psalms 80 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTurn us again, O God, and cause thy face to shine; and we shall be saved.
Read Robert Jamieson on Psalms 80 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTurn us again; either, l. To our former quiet and flourishing estate; or, 2. To thyself, from whom Ephraim and Manasseh with the rest of the ten tribes have apostatized. See the like prayer of Elijah for them, .
Read Matthew Poole on Psalms 80 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 80:3 Turn us again, O God, and cause thy face to shine; and we shall be saved.Ver. 3. Turn us again] Turn again our captivity, or show thyself reconciled unto us in Christ, who is here called the face of God, as some conceive.
Read John Trapp on Psalms 80 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Turn us again—i.e., “restore us,” not necessarily with reference to the Captivity, but generally, restore us to our pristine prosperity.Cause thy face to shine.—The desert encampment and march is still in the poet’s thought. As in Psalms 67:1 (see Note) we have here a reminiscence of the priestly benediction. Saved.—Or, helped. This verse constitutes the refrain.
Read Charles John Ellicott on Psalms 80 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Turn us again] השיבנו hashibenu, convert or restore us. There are four parts in this Psalm, three of which end with the above words; see the third, seventh, and nineteenth verses; and one with words similar, Psalms 80:14.
Read AdamClarke on Psalms 80 →
CambridgeThe Cambridge Bible for Schools and Colleges3. Turn us again] Usually taken to mean bring us back from exile, or more generally, restore us: repair our broken fortunes. Cp. Psalms 60:1. But is it not rather an allusion to Ephraim’s prayer in Jeremiah 31:18, interpreted in Lamentations 5:21 in a spiritual sense? National repentance is the condition of national restoration; and it must be God’s own work. Make us return to Thee, and return to us (Psalms 80:14) with Thy favour as of old; then and not till then shall we be saved. cause thy face to shine] Shew us Thy favour as of old: words borrowed from the great Aaronic benediction, Numbers 6:25. Cp. Psalms 4:6.
Read Cambridge on Psalms 80 →
Albert Barnes1798–1870Barnes' Notes on the BibleTurn us again - This phrase in our translation would seem to mean, “Turn us again from our sins,” or, “Bring us back to our duty, and to thy love;” and this idea is commonly attached to the phrase
Read Albert Barnes on Psalms 80 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Restore us, O God, and cause Your face to shine upon us, that we may be saved.
Turn us again, God. Cause your face to shine, and we will be saved.
Restore us, O God, and cause Your face to shine upon us, that we may be saved.
O God, restore us! Smile on us! Then we will be delivered!
Tyndale line
Turn us again, O God, and cause thy face to shine; and we shall be saved.
Turn us again, O God; And cause thy face to shine, and we shall be saved.
Turn us again, O God; and cause thy face to shine, and we shall be saved.
Turn us again, O God, and cause thy face to shine; and we shall be saved.
Turne vs againe, O God, and cause thy face to shine that we may be saued.
Strictly literal
O God, restore us; and cause thy face to shine, and we shall be saved.
O God, cause us to turn back, And cause Thy face to shine, and we are saved.
O God, cause us to turn back, || And cause Your face to shine, and we are saved.
(80:4) O God, cause us to return, and let thy countenance shine, that we may be saved.
God, restore us; make your face shine on us, and we will be saved.
From the Latin
Take a psalm, and bring hither the timbrel: the pleasant psaltery with the harp.
Simplified
God, please restore us! Let your face shine on us so we can be saved.
Take us back again, O God; let us see the shining of your face, and let us be safe.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 80:3 reads, "אֱלֹהִ֥ים הֲשִׁיבֵ֑נוּ וְהָאֵ֥ר פָּ֝נֶ֗יךָ וְנִוָּשֵֽׁעָה׃" which translates to "Restore us, O God, and cause Your face to shine upon us, that we may be saved." The Septuagint closely aligns with this text, as 4 out of the 5 words correspond directly, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls have not been noted in this instance, suggesting they either agree with the Masoretic Text or their readings are not available for comparison here. Overall, the main agreement across the witnesses is in the core plea for restoration and divine favor, indicating a consistent theological theme in this verse.
אֱלֹהִ֥ים הֲשִׁיבֵ֑נוּ וְהָאֵ֥ר פָּ֝נֶ֗יךָ וְנִוָּשֵֽׁעָה׃
4 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 80:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; 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 deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhv2ms/Sp1bp — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
HC/Vhv2ms — Conjunction · verb hiphil imperative second person masculine singularHC/Vhv2ms
shin: The Hebrew words 'ahal, 'or, halal, zahar, zarach, yapha`, naghah, `ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (Job 18:5; 25:5 the King James Version; Job 29:3; 31:26; 2Ki 3:22). In a figurative sense it is used of reflected light or brightness, in any sense (Ex 34:29 f,35; Isa 60:1; Eze 43:2; Da 12:3). God as the sun of righteousness…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HC/VNc1cp — Conjunction · verb niphal infinitive construct first person common pluralHC/VNc1cp
