English Standard Version
Make your face shine on your servant; save me in your steadfast love!
King James Bible
Make thy face to shine upon thy servant: save me for thy mercies' sake.
American Standard Version
Make thy face to shine upon thy servant: Save me in thy lovingkindness.
Make thy face to shine upon thy servant; save me in thy mercy.
English Revised Version
Make thy face to shine upon thy servant: save me in thy lovingkindness.
Webster's Bible Translation
Make thy face to shine upon thy servant: save me for thy mercies' sake.
Psalm 31:16 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 31:10-14) After the paean before victory, which he has sung in the fulness of his faith, in this second part of the Psalm (with groups, or strophes, of diminishing compass: 6. 5. 4) there again breaks forth the petition, based upon the greatness of the suffering which the psalmist, after having strengthened himself in his trust in God, now all the more vividly sets before Him. צר־לּי, angustum est mihi, as in Psalm 69:18, cf. Psalm 18:7. Psalm 31:10 is word for word like Psalm 6:8, except that in this passage to עיני, the eye which mirrors the state of suffering in which the sensuous perception and objective receptivity of the man are concentrated, are added נפשׁ, the soul forming the nexus of the spirit and the body, and בּטן, the inward parts of the body reflecting the energies and feelings of the spirit and the soul. חיּים, with which is combined the idea of the organic intermingling of the powers of soul and body, has the predicate in the plural, as in Psalm 88:4. The fact that the poet makes mention of his iniquity as that by which his physical strength has become tottering (כּשׁל as in Nehemiah 4:4), is nothing surprising even in a Psalm that belongs to the time of his persecution by Saul; for the longer this persecution continued, the more deeply must David have felt that he needed this furnace of affliction.
The text of Psalm 31:12 upon which the lxx rendering is based, was just the same as ours: παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος καὶ τοῖς γείτοσί μου σφόδρα καὶ φόβος τοῖς γνωστοῖς μου. But this σφδόρα (Jerome nimis) would certainly only be tolerable, if it could be rendered, "I am become a reproach even to my neighbours exceedingly" - in favour of this position of מאד we might compare Judges 12:2, - and this rendering is not really an impossible one; for not only has ו frequently the sense of "even" as in 2 Samuel 1:23, but (independently of passages, in which it may even be explained as "and that," an expression which takes up what has been omitted, as in Amos 4:10) it sometimes has this meaning direct (like καὶ, et -etiam), Isaiah 32:7; Hosea 8:6 (according to the accents), 2 Chronicles 27:5; Ecclesiastes 5:5 (cf. Ew. @a7352, b). Inasmuch, however, as this usage, in Hebrew, was not definitely developed, but was only as it were just developing, it may be asked whether it is not possible to find a suitable explanation without having recourse to this rendering of the ו as equivalent to גּם, a rendering which is always hazardous. Olshausen places ולשׁכני after למידעי, a change which certainly gets rid of all difficulty. Hitzig alters מאד into מנּד, frightened, scared. But one naturally looks for a parallel substantive to חרפּה, somewhat like "terror" (Syriac) or "burden." Still מגור (dread) and משּׂאת (a burden) do not look as though מאד could be a corruption of either of those words. Is it not perhaps possible for מאד itself to be equivalent in meaning to משׂאת? Since in the signification σφόδρα it is so unsuited to this passage, the expression would not be ambiguous, if it were here used in a special sense. J. D. Michaelis has even compared the Arabic awd (awdat) in the sense of onus. We can, without the hesitation felt by Maurer and Hupfeld, suppose that מאד has indeed this meaning in this passage, and without any necessity for its being pointed מאד; for even the adverb מאד is originally a substantive derived from אוּד, Arab. âd (after the form מצד from צוּד) gravitas, firmitas, which is then used in the sense of graviter, firmiter (cf. the French ferme). אוּד, Arab. âd, however, has the radical signification to be compressed, compact, firm, and solid, from which proceed the significations, which are divided between âda, jaı̂du, and âda, jaûdu, to be strong, powerful, and to press upon, to burden, both of which meanings Arab. 'dd unites within itself (cf. on Psalm 20:9).
The number of opponents that David had, at length made him a reproach even in the eyes of the better disposed of his people, as being a revolter and usurper. Those among whom he found friendly shelter began to feel themselves burdened by his presence because they were thereby imperilled; and we see from the sad fate of Abimelech and the other priests of Nob what cause, humanly speaking, they, who were not merely slightly, but even intimately acquainted with him (מידּעים as inn Psalm 55:14; Psalm 88:9, 19), had for avoiding all intercourse with him. Thus, then, he is like one dead, whom as soon as he is borne out of his home to the grave, men are wont, in general, to put out of mind also (נשׁכּח מלּא, oblivione extingui ex corde; cf. מפּה, Deuteronomy 31:21). All intimate connection with him is as it were sundered, he is become כּכלי אבד, - a phrase, which, as we consider the confirmation which follows in Psalm 31:14, has the sense of vas periens (not vas perditum), a vessel that is in the act of אבד, i.e., one that is set aside or thrown away, being abandoned to utter destruction and no more cared for (cf. Hosea 8:8, together with Jeremiah 48:38, and Jeremiah 22:28). With כּי he gives the ground for his comparison of himself to a household vessel that has become worthless. The insinuations and slanders of many brand him as a transgressor, dread surrounds him on every side (this is word for word the same as in Jeremiah 20:10, where the prophet, with whom in other passages also מגור מסּביב is a frequent and standing formula, under similar circumstances uses the language of the psalmist); when they come together to take counsel concerning him (according to the accents the second half of the verse begins with בּהוּסדם), they think only how they may get rid of him. If the construction of ב with its infinitive were intended to be continued in Psalm 31:14, it would have been וזממוּ לקחת נפשׁי or לקחת נפשׁי יזמּוּ.
Treasury of Scripture Knowledge
the LORD make his face to shine upon you and be gracious to you;
There are many who say, "Who will show us some good? Lift up the light of your face upon us, O LORD!"
Turn, O LORD, deliver my life; save me for the sake of your steadfast love.
May God be gracious to us and bless us and make his face to shine upon us, Selah
Restore us, O God; let your face shine, that we may be saved!
Make your face shine upon your servant, and teach me your statutes.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.