Psalms 80:2
in Psalms 80before Ephraim, Benjamin, and Manasseh. Rally Your mighty power and come to save us.
BSB
The same verse in ASV and KJV ▾
ASV
Before Ephraim and Benjamin and Manasseh, stir up thy might, And come to save us.
KJV
Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
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This verse in Psalms 80
Commentary
12 notes on this verseA commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Before Ephraim, &c.--These tribes marched next the ark (Nu 2:18-24). The name of Benjamin may be introduced merely in allusion to that fact, and not because that tribe was identified with Israel in the schism (1Ki 12:16-21; compare also Nu 10:24).
This site's exposition
O Shepherd of Israel
on Psalms 80:1-3
God is addressed as the Shepherd of Israel, the One who leads Joseph like a flock. He sits enthroned between the cherubim, and the prayer asks Him to shine forth before Ephraim, Benjamin and Manasseh. Numbers 2:18 to 22 camps those three tribes together on the west.
This site's exposition
Rally Your mighty power and come to save us
Wesley read before Ephraim, Benjamin and Manasseh from the camp in the wilderness, where the ark stood in front of these tribes. Barnes added that Joseph's two sons follow his name in verse 1. The prayer asks God to rally His power and come again.
The record, by era
The Church Fathers1 voice
What is, "Thou that feedest Israel, hearken, Thou that conducteth Joseph like sheep"? (ver. 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:" "Thou that conductest," he saith, "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 doth aid us much, for it signifieth increase; and He came indeed in order that the grain given to death might arise manifold; that is, that the people of God might be increased. ..."Thou that sittest upon the Cherubin." Cherubin is the seat of the glory of God, and is interpreted the fulness of knowledge. There God sitteth in the fulness of knowledge. Though we understand the Cherubin to be the exalted powers and virtues of the heavens: yet, if thou wilt, thou wilt be Cherubin. For if Cherubin is the seat of God, hear what saith the Scripture: "The soul of a just man is the seat of wisdom." How, thou sayest, shall I be the fulness of knowledge? Who shall fulfil this? Thou hast the means of fulfilling it: "The fulness of the Law is love." Do not run after many things, and strain thyself. The amplitude of the branches doth terrify thee: hold by the root, and of the greatness of the tree think not. Be there in thee love, and the fulness of knowledge must needs follow. For what doth he not know that knoweth love? Inasmuch as it hath been said, "God is love." "Appear." For we went astray because Thou didst not appear. "Before Ephraim and Benjamin and Manasse" (ver. 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. […]
The Puritans and the Awakening4 voices
The name of Joseph, the most eminent of the patriarchs, is elsewhere put for all the tribes. Cherubim - Which were by the mercy seat above the ark. Before Ephraim - Here is an allusion to the ancient situation of the tabernacle in the wilderness, where these tribes were placed on the west-side of the tabernacle, in which the ark was, which consequently was before them.
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.
Complains of heavy distress, ver. 4-7. Illustrates this, by the comparison of a vine, ver. 8-16. Concludes with a prayer for mercy, ver.
quarantine:anchor (2026-07-29) — cites-ver-8-anchored-1-3
Before Ephraim, Benjamin, and Manasseh, stir up thy strength,.... Which Christ did in the public ministry of the word, speaking as one having authority, and not as the Scribes and Pharisees; and in the performance of miracles, openly, and in the sight of all; and in his sufferings and death for the salvation of his people; in which he appeared to be the mighty God, travelling in the greatness of his strength, and mighty to save.
4 more voices on this verse
The Nineteenth Century4 voices
"Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us." It is wise to mention the names of the Lord's people in prayer, for they are precious to him. Jesus bears the names of his people on his breastplate. Just as the mention of the names of his children has power with a father, so it is with the Lord.
"Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us." It is wise to mention the names of the Lord's people in prayer, for they are precious to him. Jesus bears the names of his people on his breastplate. Just as the mention of the names of his children has power with a father, so it is with the Lord. The three names were near of kin; Ephraim and Manasseh represent Joseph, and it was meet that Benjamin, the other son of the beloved Rachel, should be mentioned in the same breath: these three tribes were wont to march together in the wilderness, following immediately behind the ark. The prayer is that the God of Israel would be mighty on behalf of his people, chasing away their foes, and saving his people. O that in these days the Lord may be pleased to remember every part of his church, and make all her tribes to see his salvation. We would not mention our own denomination only, but lift up prayer for all the sections of the one church.
Before Ephraim and Benjamin and Manasseh - It is supposed that these three tribes represent the whole, Benjamin being incorporated with Judah, Manasseh comprehending the country beyond Jordan, and Ephraim all the rest - Dodd.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Before Ephraim, and Benjamin, and Manasseh - Ephraim and Manasseh were the two sons of Joseph, and their names were given to two of the tribes of Israel. See the notes at Psa 78:67. They seem to have been particularly mentioned here, because Joseph, their father, had been referred to in the previous verse; and it was natural, in speaking of the people, to mention his sons. Benjamin is mentioned because, in the encampment and march through the wilderness, these three tribes always went together, as the descendants of the same mother. Gen 46:19-20; Num 2:18-24; Num 10:22-24. It is probable that they were always especially united in the great operations of the Hebrew people, and that when one was mentioned it was customary to mention the others, as being of the same family, or descended from the same mother. There does not appear, from the psalm itself, any particular reason why the prayer is offered that God would manifest himself especially to these three tribes; and nothing in regard to the occasion on which the psalm was composed, can be argued from the fact that they are thus mentioned. Hengstenberg indeed supposes that the common idea that the tribe of Benjamin adhered to Judah in the revolt of the ten tribes is erroneous, and that Benjamin was one of the ten tribes which revolted; and that Simeon was not included in the number because he had no separate territory, but only certain towns and places within the limits of the tribe of Judah. Prof. Alexander, embracing this opinion, supposes that the psalm refers to the calamities which came upon the ten tribes at the time of their captivity. But this supposition seems to me to be improbable. […]
The words behind it
10 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| לִפְנֵ֤י | lifnei | <to> before | H6440 → | 2123 times |
| אֶפְרַ֨יִם׀ | ʾefrayim | Ephraim | H669 → | 180 times |
| וּבִנְיָ֘מִ֤ן | uvinyamin | and Benjamin | H1144 → | |
| וּמְנַשֶּׁ֗ה | umenasheh | and Manasseh | H4519 → | 146 times |
| עוֹרְרָ֥ה | ʾorah | stir up ! | H5782 → | 80 times |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| גְּבֽוּרָתֶ֑ךָ | gevuratekha | might your | H1369 → | 61 times |
| וּלְכָ֖ה | ulekhah | and come ! | H1980 → | 1546 times |
| לִישֻׁעָ֣תָה | lishuatah | for salvation | H3444 → | 78 times |
| לָּֽנוּ׃ | lanu | of us |
לִפְנֵ֤י<to> before
lifneiH6440 →2123 times
אֶפְרַ֨יִם׀Ephraim
ʾefrayimH669 →180 times
וּבִנְיָ֘מִ֤ןand Benjamin
uvinyaminH1144 →
וּמְנַשֶּׁ֗הand Manasseh
umenashehH4519 →146 times
עוֹרְרָ֥הstir up !
ʾorahH5782 →80 times
אֶת־<obj.>
ʾet-H853 →10935 times
גְּבֽוּרָתֶ֑ךָmight your
gevuratekhaH1369 →61 times
וּלְכָ֖הand come !
ulekhahH1980 →1546 times
לִישֻׁעָ֣תָהfor salvation
lishuatahH3444 →78 times
לָּֽנוּ׃of us
lanu
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Isaiah 33:22For the LORD is our Judge, the LORD is our lawgiver, the LORD is our King. It is He who will save us.
it leads to
- James 4:12
There is only one Lawgiver and Judge, the One who is able to save and destroy. But who are you to judge your neighbor?
- Acts 5:31
God exalted Him to His right hand as Prince and Savior, in order to grant repentance and forgiveness of sins to Israel.
- Zephaniah 3:15–17
The LORD has taken away your punishment; He has turned back your enemy. Israel’s King, the LORD, is among you; no longer will you fear any harm.
- Isaiah 35:4
Say to those with anxious hearts: “Be strong, do not fear! Behold, your God will come with vengeance. With divine retribution He will come to save you.”
- Psalms 89:18
Surely our shield belongs to the LORD, and our king to the Holy One of Israel.
- James 4:12
Through
Psalms 35:23Awake and rise to my defense, to my cause, my God and my Lord!
it leads to
- Psalms 7:6
Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment.
- Psalms 44:23
Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever.
- Psalms 89:26
He will call to Me, ‘You are my Father, my God, the Rock of my salvation.’
- Psalms 7:6
Where this verse is studied
On this page
About Psalms
Who and where
2 names in this verse with a page on the site.
This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Psalms; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 80; Charles Spurgeon, The Treasury of David, Vol. 4; Franz Delitzsch, Biblical Commentary on the Psalms; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.