TRV
“Invocation and Plea for Restoration”· Psalms 80:1–3
Translation
King James Version
Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
Complete Jewish Bible
Before Efrayim, Binyamin and M'nasheh, rouse your power; and come to save us.
Berean Standard Bible
before Ephraim, Benjamin, and Manasseh. Rally Your mighty power and come to save us.
American Standard Version
Before Ephraim and Benjamin and Manasseh, stir up thy might, And come to save us.
World English Bible Messianic
Before Ephraim and Benjamin and Manasseh, stir up your might! Come to save us!
Geneva Bible (1599)
Before Ephraim and Beniamin and Manasseh stirre vp thy strength, and come to helpe vs.
Young's Literal Translation
Before Ephraim, and Benjamin, and Manasseh, Wake up Thy might, and come for our salvation.
In the KJVVerse 15,201 of 31,102 · 48.9%
Study This Verse
Commentary on Psalms 80 verses 1–7
1 ¶ To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
3 Turn us again, O God, and cause thy face to shine; and we shall be saved.
4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.
6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.
The psalmist here, in the name of the church, applies to God by prayer, with reference to the present afflicted state of Israel.
I. He entreats God's favour for them (Psa 80:1, Psa 80:2); that is all in all to the sanctuary when it is desolate, and is to be sought in the first place. Observe, 1. How he eyes God in his address as the Shepherd of Israel, whom he had called the sheep of his pasture (Psa 79:13), under whose guidance and care Israel was, as the sheep are under the care and conduct of the shepherd. Christ is the great and good Shepherd, to whom we may in faith commit the custody of his sheep that were given to him. He leads Joseph like a flock, to the best pastures, and out of the way of danger; if Joseph follow him not as obsequiously as the sheep do the shepherd, it is his own fault. He dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory. 2. What he expects and desires from God, that he would give ear to the cry of their miseries and of their prayers, that he would shine forth both in his own glory and in favour and kindness to his people, that he would show himself and smile on them, that he would sir up his strength, that he would excite it and exert it. It had seemed to slumber: "Lord, awaken it." His cause met with great opposition and the enemies threatened to overpower it: "Lord, put forth thy strength so much the more, and come for salvation to us; be to thy people a powerful help and a present help; Lord, do this before Ephraim, Benjamin, and Manasseh," that is, "In the sight of all the tribes of Israel; let them see it to their satisfaction." Perhaps these three tribes are named because they were the tribes which formed that squadron of the camp of Israel that in their march through the wilderness followed next after the tabernacle; so that before them the ark of God's strength rose to scatter their enemies.
II. He complains of God's displeasure against them. God was angry, and he dreads that more than any thing, Psa 80:4. 1. It was great anger. He apprehended that God was angry against the prayer of his people, not only that he was angry notwithstanding their prayers, by which they hoped to turn away his wrath from them, but that he was angry with their prayers, though they were his own people that prayed. That God should be angry at the sins of his people and at the prayers of his enemies is not strange; but that he should be angry at the prayers of his people is strange indeed. He not only delayed to answer them (that he often does in love), but he was displeased at them. If he be really angry at the prayers of his people, we may be sure it is because they ask amiss, Jam 4:3. They pray, but they do not wrestle in prayer; their ends are not right, or there is some secret sin harboured and indulged in them; they do not lift up pure hands, or they lift them up with wrath and doubting. But perhaps it is only in their own apprehension; he seems angry with their prayers when really he is not; for thus he will try their patience and perseverance in prayer, as Christ tried the woman of Canaan when he said, It is not meet to take the children's bread and cast it to dogs. 2. It was anger that had continued a great while: "How long wilt thou be angry? We have still continued praying and yet are still under thy frowns." Now the tokens of God's displeasure which they had been long under were both their sorrow and shame. (1.) Their sorrow (Psa 80:5): Thou feedest them with the bread of tears; they eat their meat from day to day in tears; this is the vinegar in which they dipped their morsel, Psa 42:3. They had tears given them to drink, not now and then a taste of that bitter cup, but in great measure. Note, There are many that spend their time in sorrow who yet shall spend their eternity in joy. (2.) It was their shame, Psa 80:6. God, by frowning upon them, made them a strife unto their neighbours; each strove which should expose them most, and such a cheap and easy prey were they made to them that all the strife was who should have the stripping and plundering of them. Their enemies laughed among themselves to see the frights they were in, the straits they were reduced to, and the disappointments they met with. When God is displeased with his people we must expect to see them in tears and their enemies in triumph.
III. He prays earnestly for converting grace in order to their acceptance with God, and their salvation: Turn us again, O God! Psa 80:3. Turn us again, O God of hosts! (Psa 80:7) and then cause thy face to shine and we shall be saved. It is the burden of the song, for we have it again, Psa 80:19. They are conscious to themselves that they have gone astray from God and their duty, and have turned aside into sinful ways, and that it was this that provoked God to hide his face from them and to give them up into the hand of their enemies; and therefore they desire to begin their work at the right end: "Lord, turn us to thee in a way of repentance and reformation, and then, no doubt, thou wilt return to us in a way of mercy and deliverance." Observe, 1. No salvation but from God's favour: "Cause thy face to shine, let us have thy love and the light of thy countenance, and then we shall be saved." 2. No obtaining favour with God unless we be converted to him. We must turn again to God from the world and the flesh, and then he will cause his face to shine upon us. 3. No conversion to God but by his own grace; we must frame our doings to turn to him (Hos 5:4) and then pray earnestly for his grace, Turn thou me, and I shall be turned, pleading that gracious promise (Pro 1:23), Burn you at my reproof; behold, I will pour out my Spirit unto you. The prayer here is for a national conversion; in this method we must pray for national mercies, that what is amiss may be amended, and then our grievances would be soon redressed. National holiness would secure national happiness.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
What is, "Thou that feedest Israel, hearken, You that conducts Joseph like sheep"? [Psalm 78:1]. He is being invoked to come, He is being expected until He come, He is being yearned for until He come. Therefore may He find "men guiding:" "You that conducts," he says, "Joseph like sheep:" Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph; for although even the interpretation of his name does aid us much, for it signifies increase; and He came indeed in order that the grain given to death might arise manifold; [John 12:24] that is, that the people of God might be increased...."You that sits upon the Cherubin." Cherubin is the seat of the glory of God, and is interpreted the fullness of knowledge. There God sits in the fullness of knowledge. Though we understand the Cherubin to be the exalted powers and virtues of the heavens: yet, if you will, you will be Cherubin. For if Cherubin is the seat of God, hear what says the Scripture: "The soul of a just man is the seat of wisdom." How, you say, shall I be the fullness of knowledge? Who shall fulfil this? You have the means of fulfilling it: "The fullness of the Law is love." [Romans 13:10] Do not run after many things, and strain yourself. The amplitude of the branches does terrify you: hold by the root, and of the greatness of the tree think not. Be there in you love, and the fullness of knowledge must needs follow. For what does he not know that knows love? Inasmuch as it has been said, "God is love." [1 John 4:8] "Appear." For we went astray because You did not appear. "Before Ephraim and Benjamin and Manasse" [Psalm 80:2]. Appear, I say, before the nation of the Jews, before the people of Israel. For there is Ephraim, there Manasses, there Benjamin. But to the interpretation let us look: Ephraim is fruit-bearing, Benjamin son of right hand, Manasses one forgetful. Appear Thou then before one made fruitful, before a son of the right hand: appear Thou before one forgetful, in order that he may be no longer forgetful, but You may come into his mind that hast delivered him....For weak You were when it was being said, "If Son of God He is, let Him come down from the Cross." [Matthew 27:40] You were seeming to have no power: the persecutor had power over You: and You showed this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holds the angel, and says, "I will not let you go, except you shall have blessed me." [Genesis 32:26] A great sacrament! He both stands conquered, and blesses the conqueror. Conquered, because he willed it; in flesh weak, in majesty strong....Having been crucified of weakness, rise in power: [2 Corinthians 13:4] "Stir up Your power, and come Thou, to save us."
“O God of hosts, restore us to our own; smile on us, and we shall find deliverance.” For wherever the soul of a person may turn, unless it turns to you, it clasps sorrow to itself. Even though it clings to things of beauty, if their beauty is outside God and outside the soul, it only clings to sorrow.Yet these things of beauty would not exist at all unless they came from you. Like the sun, they rise and set. At their rise they have their first beginning; they grow until they reach perfection; but, once they have reached it, they grow old and die. Not all reach old age, but all alike must die. When they rise, therefore, they are set on the course of their existence, and the faster they climb toward its zenith, the more they hasten toward the point where they exist no more. This is the law they obey. This is all that you have appointed for them, because they are parts of a whole. Not all the parts exist at once, but some must come as others go, and in this way together they make up the whole of which they are the parts. Our speech follows the same rule, using sounds to signify a meaning. For a sentence is not complete unless each word, once its syllables have been pronounced, gives way to make room for the next. Let my soul praise you for these things, O God, Creator of them all; but the love of them, which we feel, through the senses of the body, must not be like glue to bind my soul to them. For they continue on the course that is set for them and leads to their end, and if the soul loves them and wishes to be with them and finds its rest in them, it is torn by desires that can destroy it. In these things there is no place to rest, because they do not last. They pass away beyond the reach of our senses. Indeed, none of us can lay firm hold of them even when they are with us. For the senses of the body are sluggish, because they are the senses of flesh and blood. They are limited by their own nature. They are sufficient for the purposes for which they were made, but they cannot halt the progress of transient things, which pass from their allotted beginning to their allotted end. All such things are created by your word, which tells them, “Here is your beginning, and here your end.”
For whatever other words we may say, whatever words the fervor of the suppliant utters at the beginning of his petition to define it or follows up afterward to intensify it, we say nothing that is not found in this prayer of the Lord, if we pray properly and fittingly. But whoever says anything in his prayer that does not accord with this Gospel prayer, even if his prayer is not of the forbidden sort, it is carnal, and I am not sure it ought not to be called forbidden, since those who are born again of the Spirit ought to pray only in a spiritual manner. For instance, he who says, “Be sanctified among all people, as you have been sanctified among us,” and, “May your prophets be found faithful,” what else does he say but “Hallowed be your name”? And he who says, “O God of hosts, convert us and show your face, and we will be saved,” what else does he say but “Your kingdom come”? He who says, “Direct my steps according to your word, and let no iniquity have dominion over me,” what else does he say but “Your will be done on earth as it is in heaven”? He who says, “Give me neither poverty nor riches,” what else does he say but “Give us this day our daily bread”? He who says, “O Lord, remember David and all his meekness,” or “Lord, if I have done this thing, if there be iniquity in my hands, if I have rendered to them that have repaid me evils,” what else does he say but “Forgive us our debts as we also forgive our debtors”? He who says, “Take from me the greediness of the belly and let not the lusts of the flesh take hold of me,” what else does he say but “Lead us not into temptation”? He who says, “Deliver me from my enemies, O God, and defend me from them that rise up against me,” what else does he say but “Deliver us from evil”? And if you were to run over all the words of holy prayers, you would find nothing, according to my way of thinking, that is not contained and included in the Lord’s Prayer. Hence when we pray, it is allowable to say the same things in different words, but it ought not to be allowable to say different things.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Psalms 80:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 80:2 is a passionate and urgent communal lament, serving as a fervent plea to God, the Divine Shepherd, to decisively manifest His immense power and intervene on behalf of His distressed people. Addressing the representative tribes of Ephraim, Benjamin, and Manasseh, the psalmist implores the Lord to rouse His inherent strength and actively come to their rescue, thereby underscoring a profound national dependence on divine intervention for restoration, deliverance, and salvation from overwhelming calamity.
Context
Literary Context
Psalms 80 is a deeply emotional communal lament, a fervent prayer for God's restoration of Israel, set against a backdrop of national distress. The psalm opens by invoking God as the Shepherd of Israel, who leads Joseph like a flock, immediately establishing a tone of dependence and highlighting the focus on the northern tribes. This particular verse, Psalms 80:2, specifically names "Ephraim and Benjamin and Manasseh," a collective mention that underscores a comprehensive plea for the entire nation, particularly those who had suffered greatly or faced the imminent threat of exile. The verse is an integral part of a larger prayer characterized by the repeated refrain, Restore us, O God; cause thy face to shine, and we shall be saved, which appears three times in the psalm (Psalms 80:3, Psalms 80:7, Psalms 80:19), emphasizing the desperate longing for divine intervention and comprehensive restoration.
Historical & Cultural Context
The specific mention of "Ephraim and Benjamin and Manasseh" is highly significant, pointing to a particular historical period of national distress. Ephraim and Manasseh were the two prominent sons of Joseph, whose descendants formed the most powerful tribes of the Northern Kingdom of Israel, often collectively referred to as "Ephraim." Benjamin's territory lay strategically between the Northern and Southern Kingdoms, frequently caught in the middle of political and military conflicts. This enumeration suggests a time when the Northern Kingdom, or indeed all of Israel, faced severe oppression or the threat of foreign invasion, likely from powers like Assyria, who often targeted the northern territories first. The psalmist's plea reflects the historical realities of a people under siege, longing for God to act as their deliverer, much like He had done in the past, leading His people like a flock through the wilderness. The imagery of God as a Shepherd is deeply embedded in Israelite culture, signifying divine protection, provision, and guidance, particularly vital during times of national vulnerability.
Key Themes
The core message of Psalms 80:2 is an urgent cry for Divine Intervention. The imperative "stir up thy strength" is a fervent appeal for God to actively engage His immense power and sovereignty on behalf of His people, reflecting a profound belief in God's omnipotence and His ability to alter dire circumstances. This leads directly to the theme of National Restoration, as the petition to "come and save us" is a direct request for deliverance from national calamity, whether from external enemies, internal strife, or spiritual decline. The psalmist acknowledges that only God possesses the strength and ability to bring about true salvation, highlighting the theme of Human Helplessness and Divine Omnipotence. This verse also contributes to the overarching theme of Lament and Prayer, demonstrating the Israelites' practice of bringing their deepest distress and fervent requests directly to God, trusting in His covenant faithfulness and His unwavering commitment to His people, a trust seen throughout the Psalms, such as in Psalm 22:19.
Exposition and Analysis
Key Word Analysis
This primitive root (H5782) means "to wake (literally or figuratively)," "to arouse," or "to stir up (self)." When applied to God, as in this verse, it is an anthropomorphic expression. It does not imply that God is literally asleep or inactive, but rather conveys the psalmist's fervent desire for God to manifest His active presence and power in a visible, decisive, and impactful way. It underscores the urgency and desperation of the prayer, pleading for God to become tangibly present and active in their dire situation.
This feminine passive participle (H1369) refers to "force (literally or figuratively)," "valor," "victory," "might," or "power." It denotes God's inherent, active power and ability to accomplish His will, especially in acts of deliverance and judgment. The plea for God to "stir up His strength" is a petition for Him to unleash His mighty, saving power on behalf of His people, recalling His historical acts of deliverance, such as those recounted in Exodus 15:13.
This feminine passive participle (H3444) signifies "something saved," or abstractly, "deliverance," "aid," "victory," "prosperity," and "welfare." It encompasses both physical deliverance from enemies or distress and spiritual salvation. The request "come and save us" is a direct and urgent appeal for God's redemptive intervention, signifying a complete reliance on His ability to provide comprehensive deliverance from their current predicament, bringing about welfare and prosperity.
Verse Breakdown
"Before Ephraim and Benjamin and Manasseh"
This phrase specifies the tribes for whom the divine intervention is particularly sought. Ephraim and Manasseh, the sons of Joseph, represented the dominant and most populous tribes of the Northern Kingdom of Israel, often serving as a synecdoche for the entire northern confederation. Benjamin, though geographically situated between the northern and southern kingdoms, often aligned with the north or was caught in conflicts between the two. Their collective mention indicates a comprehensive plea for the entire nation, particularly emphasizing the plight and desperate need of the northern tribes who frequently bore the brunt of foreign aggression and suffered significant losses. It highlights the national scope of the distress and the comprehensive nature of the desired salvation.
"stir up thy strength"
This is a powerful, anthropomorphic imperative. It is not a request for God to gain strength, as His power is infinite and inherent, but rather an impassioned plea for Him to activate or unleash the infinite strength He already possesses. The psalmist is imploring God to rouse Himself from a perceived state of inaction or hiddenness, to make His power evident and effective in their dire circumstances. It's a cry for God to manifest His inherent might in a tangible and decisive way for their deliverance.
"and come [and] save us"
This is the direct and ultimate petition, articulating the desired outcome of God's intervention. Following the request for God to "stir up His strength," this clause specifies the desired result: God's active presence ("come") leading to their comprehensive deliverance ("save us"). It expresses a deep longing for God's personal and redemptive intervention, recognizing that only His direct action can bring about the desired salvation from their national calamity, bringing about their welfare and prosperity.
Literary Devices
The verse employs several potent literary devices to convey its urgent plea and theological depth. Anthropomorphism is strikingly evident in the phrase "stir up thy strength," which attributes human-like action (awakening or rousing from a state of rest) to God. This vivid imagery does not suggest that God is literally asleep or inactive, but rather expresses the psalmist's desperate longing for God to visibly and decisively manifest His inherent, infinite power in their dire circumstances. Merism or Synecdoche is used by naming specific tribes—Ephraim, Benjamin, and Manasseh—to represent the entire nation of Israel, particularly emphasizing the northern kingdom. This highlights the comprehensive nature of the national distress and the desired salvation, appealing for the well-being of all God's people. Furthermore, the use of the Imperative Mood in "stir up" and "come and save" underscores the psalmist's earnestness, desperation, and the direct, unreserved nature of the prayer, reflecting a profound dependence on divine action and a bold confidence in God's willingness to respond.
Theological and Thematic Connections
Psalms 80:2 is a profound expression of Israel's understanding of God as their sovereign and active deliverer. It reflects a theology where God is not distant or passive, but intimately involved in the affairs of His people, capable of intervening with overwhelming power. The plea to "stir up thy strength" acknowledges God's omnipotence while simultaneously expressing the human experience of distress and the desperate need for divine action. This verse echoes a recurring theme throughout the Old Testament: when human efforts fail, the people of God turn to Him, trusting in His covenant faithfulness and His ability to save. It underscores the vital role of prayer as a direct and bold appeal to the Almighty, reminding believers that God's strength is the ultimate source of salvation and restoration, both for individuals and for nations. It is a testament to the enduring faith that God hears the cries of His people and is able to act mightily on their behalf.
Reflection and Application
The desperate plea in Psalms 80:2, "stir up thy strength, and come and save us," holds profound relevance for believers today, offering a timeless model for prayer in times of profound need. In a world often marked by overwhelming challenges—personal struggles, societal brokenness, or global crises—this verse invites us into a posture of radical dependence on God. It encourages us to pray boldly and specifically, not as a last resort, but as our primary and most potent recourse. Like the psalmist, we are called to articulate our needs with urgency, trusting that the God who shepherds His people is both attentive and infinitely powerful. This verse reminds us that true salvation and lasting restoration come not from human ingenuity or strength, but from the active, manifest power of God. It challenges us to look beyond our limited capabilities and to fix our hope on the One who alone can "stir up His strength" and bring about true deliverance and peace, transforming our despair into confident expectation.
Questions for Reflection
FAQ
Why are these specific tribes (Ephraim, Benjamin, Manasseh) mentioned in Psalms 80:2?
The mention of Ephraim, Benjamin, and Manasseh is highly significant and deeply rooted in Israel's history. Ephraim and Manasseh were the two sons of Joseph, whose descendants formed the most prominent and powerful tribes of the Northern Kingdom of Israel (often simply called "Ephraim" as a representative name for the entire northern confederation). Benjamin's territory was strategically located between the Northern and Southern Kingdoms, often caught in the middle of their conflicts or aligned with the north. By naming these specific tribes, the psalmist is making a comprehensive plea for the entire nation, particularly emphasizing the northern tribes who frequently bore the brunt of foreign aggression and suffered significant losses. It underscores the national scope of the distress and the comprehensive nature of the desired salvation, appealing to God as the Shepherd of all Israel, as mentioned in Psalms 80:1.
What does it mean for God to "stir up thy strength"? Does it imply God is weak or inactive?
The phrase "stir up thy strength" (Hebrew: עוּר גְּבוּרָה, 'ur gevurah') is an anthropomorphic expression, attributing human-like action to God. It does not imply that God is literally weak, asleep, or inactive. Instead, it is a fervent and desperate plea from the psalmist for God to rouse Himself from a perceived state of hiddenness or inaction and to visibly and decisively manifest His inherent, infinite power. It's a cry for God to unleash His mighty strength for the deliverance of His people, recalling His historical acts of salvation, such as those described in Exodus 6:6. This language expresses the intense longing of the people for God's active and saving presence in their dire circumstances, a desire for Him to make His power known and felt in a tangible way.
Christ-Centered Fulfillment
The desperate plea in Psalms 80:2 for God to "stir up thy strength, and come and save us" finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The Old Testament longing for divine intervention, for God to manifest His saving power in a decisive way, is fully realized in the Incarnation. Jesus is the very embodiment of God's strength and salvation, the "arm of the Lord" made flesh (Isaiah 53:1). He is the true and ultimate Shepherd of Israel, who not only leads and protects His flock but willingly lays down His life for them (John 10:11). His coming into the world was God's direct and decisive "stirring up of strength" to save His people from their sins (Matthew 1:21), delivering them from a bondage far greater than any earthly oppression. Through His life, atoning death, and glorious resurrection, Christ demonstrated God's immeasurable power, triumphing over sin, death, and the grave (Ephesians 1:19-20). Thus, the ancient cry for God to "come and save us" is definitively answered in the person of Jesus, who is the very salvation of God, bringing not just national deliverance but eternal redemption and reconciliation to all who believe in Him.