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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgate

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Этот псалом принадлежит Моисею, известному вождю и законодателю еврейского народа, как видно из присоединения к этому имени эпитета "человека Божия", преимущественно еще с глубокой древности усвоенного именно Моисею (см. Втор XXXIII:1; Нав XIV:6; Дан IX:11: и др.). В этом псалме Моисей, исповедуя сначала необыкновенное величие Божие, изображает далее ничтожество и греховность человека пред Ним, говорит о заслуженных бедствиях, пережитых евреями и молит Бога быть к ним милостивым. Из содержания псалма можно заключить, что написан он при конце жизни Моисея, после сорокалетнего странствования, пред вступлением евреев в Палестину, когда они уже понесли наказание от Бога за свое неверие к Нему. Ты, Господи, вечен и неизменяем: Ты существовал раньше образования гор; поколения людей сменяются, тысячи лет пред Тобою, как один день, но Ты один и тот же (1-6). Мы исчезаем от Твоего гнева за грехи свои: жизнь наша сократилась (7:-11). Научи нас, Господи, мудрости, умилосердись и излей на нас Твое благоволение (12-17). Matthew Henry: Concise Commentary on the Whole Bible - 1706 The foregoing psalm is supposed to have been penned as late as the captivity in Babylon; this, it is plain, was penned as early as the deliverance out of Egypt, and yet they are put close together in this collection of divine songs. This psalm was penned by Moses (as appears by the title), the most ancient penman of sacred writ. We have upon record a praising song of his (Exod. xv., which is alluded to Rev. xv. 3), and an instructing song of his, Deut. xxxii. But this is of a different nature from both, for it is called a prayer. It is supposed that this psalm was penned upon occasion of the sentence passed upon Israel in the wilderness for their unbelief, murmuring, and rebellion, that their carcases should fall in the wilderness, that they should be wasted away by a series of miseries for thirty-eight years together, and that none of them that were then of age should enter Canaan. This was calculated for their wanderings in the wilderness, as that other song of Moses (Deut. xxxi. 19, 21) was for their settlement in Canaan. We have the story to which this psalm seems to refer, Num. xiv. Probably Moses penned this prayer to be daily used, either by the people in their tents, or, at lest, by the priests in the tabernacle-service, during their tedious fatigue in the wilderness. In it, I. Moses comforts himself and his people with the eternity of God and their interest in him, ver. 1, 2. II. He humbles himself and his people with the consideration of the frailty of man, ver. 3-6. III. He submits himself and his people to the righteous sentence of God passed upon them, ver. 7-11. IV. He commits himself and his people to God by prayer for divine mercy and grace, and the return of God's favour, ver. 12-17. Though it seems to have been penned upon this particular occasion, yet it is very applicable to the frailty of human life in general, and, in singing it, we may easily apply it to the years of our passage through the wilderness of this world, and it furnishes us with meditations and prayers very suitable to the solemnity of a funeral. Adam Clarke: Commentary on the Bible - 1831 The eternity of God, Psa 90:1, Psa 90:2; the frailty of the state of man, Psa 90:3-9; the general limits of human life, Psa 90:10; the danger of displeasing God, Psa 90:11; the necessity of considering the shortness of life, and of regaining the favor of the Almighty, Psa 90:12; earnest prayer for the restoration of Israel, Psa 90:13-17. The title of this Psalm is, A Prayer of Moses the man of God. The Chaldee has, "A prayer which Moses the prophet of the Lord prayed when the people of Israel had sinned in the wilderness." All the Versions ascribe it to Moses; but that it could not be of Moses the lawgiver is evident from this consideration, that the age of man was not then seventy or eighty years, which is here stated to be its almost universal limit, for Joshua lived one hundred and ten years, and Moses himself one hundred and twenty; Miriam his sister, one hundred and thirty; Aaron his brother, one hundred and twenty-three; Caleb, four-score and five years; and their contemporaries lived in the same proportion. See the note on Psa 90:4 (note). Therefore the Psalm cannot at all refer to such ancient times. If the title be at all authentic, it must refer to some other person of that name; and indeed איש אלהים ish Elohim, a man of God, a divinely inspired man, agrees to the times of the prophets, who were thus denominated. The Psalm was doubtless composed during or after the captivity; and most probably on their return, when they were engaged in rebuilding the temple; and this, as Dr. Kennicott conjectures, may be the work of their hands, which they pray God to bless and prosper. Albert Barnes: Notes on the Bible - 1834 90:0: This psalm is one of the most remarkable in the whole collection. It is said, in the title, to be "A Prayer of Moses, the man of God;" or, as it is in the margin, "being a Psalm of Moses." The original word - תפלה tephillâ h - means properly (1) intercession, supplication for anyone; (2) prayer or supplication in general; (3) a hymn or inspired song. Gesenius, Lexicon. In Psa 72:20, the word is applied to the whole preceding part of the Book of Psalms - "The prayers of David, the son of Jesse, are ended." The word "prayer" would better represent the nature of the contents of this psalm than the word "psalm," or "hymn." If the author was Moses, then this is the only one of his compositions which we have in the Book of Psalms. We know, from not a few places in the Pentateuch, that Moses was a poet as well as a lawgiver and statesman; and it would not be improbable that there might have been some compositions of his of this nature which were not incorporated in the five books that he wrote, and which would be likely to be preserved by tradition. This psalm bears internal evidence that it may have been such a composition. There is no local allusion which would make it necessary to suppose that it was written at a later period; there is nothing inconsistent with the sentiments and style of Moses in the Pentateuch; there is much that is in accordance with his style and manner; and there were numerous occasions when the sentiments of the psalm would be exceedingly suitable to the circumstances in which he was, and to the train of thoughts which we may suppose to have passed through his mind. The following remarks of Prof. Alexander seem to me to be eminently just and appropriate: "The correctness of the title which ascribes the psalm to Moses is confirmed by its unique simplicity and grandeur; its appropriateness to his times and circumstances; its resemblance to the law in urging the connection between sin and death; its similarity of diction to the poetical portions of the Pentateuch, without the slightest trace of imitation or quotation; its marked unlikeness to the Psalms of David, and still more to those of later date; and finally the proved impossibility of plausibly assigning it to any other age or author." As a relic thus of most ancient times - as coming down from the most remarkable man in the Jewish history, if not in the world - as well as for its own instructive beauty and appropriateness to all times and lands - it is a composition of great interest and value. This psalm is placed at the beginning of the fourth book of the Psalter, according to the ancient traditional division of the Psalms. Or, perhaps, the author of the arrangement - probably Ezra - designed to place this "by itself" between the two great divisions of the book, containing respectively the earlier and the later psalms. It may be regarded, therefore, as "the heart or center of the whole collection," suggesting thoughts appropriate to the entire current of thought in the book. The phrase, "the man of God," in the title, is given to Moses in Deu 33:1; Jos 14:6; Ezr 3:2; as a title especially appropriate to him, denoting that he was faithful to God; that he was a man approved by God. The title is indeed given to others, Jdg 13:6, Jdg 13:8; Sa1 2:27; Sa1 9:6-8; Kg1 12:22, et al.; but there was a special appropriateness in the title as given to Moses on account of his character, his eminent rank, and his influence in founding the Hebrew commonwealth. It is impossible, of course, now to determine the time when the psalm was composed, but it may not improbably be supposed to have been near the close of the wanderings in the wilderness. The Hebrew people were about to enter the promised land; the generation that came out of Egypt was passing away; Moses himself felt that he was near the end of his course, for he had been apprized that he could not enter the land of promise to the borders of which he had conducted the people. These things were eminently suited to suggest such views of the shortness of human life, and of its frailty, as are here presented. At the same time, all these circumstances were suited to suggest the reference to the future, and the prayer in respect to that future, with which the psalm so beautifully closes. It seems, then, not improper to regard this psalm as one of the last utterances of Moses, when the wanderings of the Hebrew people were about to cease; when an entire generation had been swept off; and when his own labors were soon to close. The main subject of the psalm is the bRev_ity - the transitory nature - of human life; the reflections on which seem designed to lead the soul up to God, who does not die. The races of people are cut down like grass, but God remains the same from age to age. One generation finds him the same as the pRev_ious generation had found him - unchanged, and as worthy of confidence as ever. None of these changes can affect him, and there is in each age the comforting assurance that he will be found to be the refuge, the support, the "dwelling-place" of his people. The psalm consists of the following parts: I. The fact that God is unchanging; that he is the refuge of his people, and always has been; that from the eternity past to the eternity to come, he is the same - he alone is God, Psa 90:1-2. II. The frailty of man - the bRev_ity of human life - as contrasted with this unchanging nature - this eternity - of God, Psa 90:3-11. Man is turned to destruction; he is carried away as with a flood; his life is like a night's sleep; the human race is like grass which is green in the morning and is cut down at evening; - human existence is like a tale that is told - brief as a meditation - and narrowed down to threescore years and ten. III. A prayer that the living might be able so to number their days - to take such an account of life as to apply the heart to wisdom; - to make the most of life, or to be truly wise, Psa 90:12. IV. A prayer for those who were to follow - for the coming generation - that God would continue his favors; that though the present generation must die, yet that God, who is unchanging and eternal, would meet the next generation, and all the generations to come, with the same mercies and blessings, enjoyed by those who went before them - prolonging these to all future time, Psa 90:13-17. The psalm, therefore, has a universal applicability. Its sentiments and its petitions are as appropriate now as they were in the time of Moses. The generations of people pass away as certainly and as rapidly now as they did then; but it is as true now as it was then, that God is unchanging, and that he is the "dwelling-place" - the home - of his people. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 90:1, Moses, setting forth God's providence; Psa 90:3, complains of human fragility, Psa 90:7, divine chastisements, Psa 90:10, and bRev_ity of life; Psa 90:12, He prays for the knowledge and sensible experience of God's good providence. being a Psalm of Moses. This Psalm is supposed to have been composed by Moses, when all the generation of the Israelites who had offended God, were sentenced to fail in the wilderness, at the age of seventy or eighty years, except Moses, Caleb, and Joshua. Num. 13:1-14:45 Carl Friedrich Keil and Franz Delitzsch Taking Refuge in the loving-kindness of the Eternal One under the Wrathful Judgment of Death The Fourth Book of the Psalms, corresponding to the ספר במדבר of the Pentateuch, begins with a Prayer of Moses the man of God, which comes out of the midst of the dying off of the older generation during the march through the wilderness. To the name, which could not be allowed to remain so bald, because next to Abraham he is the greatest man known to the Old Testament history of redemption, is added the title of honour אישׁ האלהים (as in Deut 33:1; Josh 14:6), an ancient name of the prophets which expresses the close relationship of fellowship with God, just as "servant of Jahve" expresses the relationship of service, in accordance with the special office and in relation to the history of redemption, into which Jahve has taken the man and into which he himself has entered. There is scarcely any written memorial of antiquity which so brilliantly justifies the testimony of tradition concerning its origin as does this Psalm, which may have been preserved in some one or other of the older works, perhaps the "Book of Jashar" (Josh 10:13; 2Kings 1:18), until the time of the final redaction of the Psalter. Not alone with respect to its contents, but also with reference to the form of its language, it is perfectly suitable to Moses. Even Hitzig can bring nothing of importance against this view, for the objection that the author in v. 1 glances back upon past generations, whilst Israel was only born in the time of Moses, is removed by the consideration that the existence of Israel reaches back into the patriarchal times; and there is as little truth in the assertion that the Piel שׂבּענוּ in Ps 90:14 instead of the Hiphil brings the Psalm down into very late times, as in the idea that the Hiph. והאבדתּ in Ps 143:12 instead of the Piel carries this Ps 143:1-12 back into very early times. These trifling points dwindle down to nothing in comparison with the fact that Psalms 90 bears within itself distinct traces of the same origin as the song האזינו (Deut. 32), the blessing of Moses (Deut. 33), the discourses in Deuteronomy, and in general the directly Mosaic portions of the Pentateuch. The Book of the Covenant, together with the Decalogue (Ex 19:1) and Deuteronomy (with the exception of its supplement), are regarded by us, on very good grounds, as the largest originally Mosaic constituent parts of the Pentateuch. The Book of Deuteronomy is תּורת משׁה in a pre-eminent sense. John Gill INTRODUCTION TO PSALM 90 A Prayer of Moses the man of God. Here begins the fourth part of the book of Psalms, and with the most ancient psalm throughout the whole book, it being written by Moses; not by one of that name that lived in later times; nor by one of his posterity; nor by some one who composed it, agreeably to his words and doctrines, and called it by his name; but by that Moses by whom the Lord brought the children of Israel out of Egypt, led them through the wilderness to the borders of Canaan's land, and by whom he delivered to them the lively oracles; and who is described as the man of God, a title given to Moses, Deut 33:1, so called, not as a creature of his make, so all men are; nor as a man of grace, born of God, so is every saint; but a man of more than ordinary gifts received from the Lord, a prophet of the Lord, and the chief of the prophets, and a type of the great Prophet; so inspired men and prophets under the Old Testament bear this name, and ministers of the Gospel under the New, 3Kings 17:18. It is a conceit of Bohlius, that this prayer of his (so it is called, as several other psalms are, see Ps 17:1) was made by him when he was about seventy years of age, ten years before he was sent to Pharaoh, while he was in Midian, which he gathers from Ps 90:10; others think it was written towards the end of his life, and when weary of it, and his travels in the wilderness; but it is more generally thought that it was penned about the time when the spies brought a bad report of the land, and the people fell a murmuring; which provoked the Lord, that he threatened them that they should spend their lives in misery in the wilderness, and their carcasses should fall there; and their lives were cut short, and reduced to threescore years and ten, or thereabout; only Moses, Joshua, and Caleb, lived to a greater age; and on occasion of this Moses wrote this psalm, setting forth the brevity and misery of human life; so the Targum, "a prayer which Moses the prophet of the Lord prayed, when the people of the house of Israel sinned in the wilderness.'' Jarchi and some other Jewish writers (z) not only ascribe this psalm to Moses, but the ten following, being without a name; but it is certain that Psalm 95 was written by David, as appears from Heb 4:7 and Psalm 96 is his, compared with 1Chron 16:23 and in Psalm 99 mention is made of Samuel, who lived long after the times of Moses.
89:089:1: Աղօթք ՚ի Մովսէս յայրն Աստուծոյ. ՁԹ։ 0 Աստծու մարդու՝ Մովսէսի աղօթքը Աստուծոյ մարդուն՝ Մովսէսին աղօթքը Աղօթք Մովսիսի առնն Աստուծոյ: 89:1: Աղօթք ՚ի Մովսէս յայրն Աստուծոյ. ՁԹ։ 0 Աստծու մարդու՝ Մովսէսի աղօթքը Աստուծոյ մարդուն՝ Մովսէսին աղօթքը zohrab-1805▾ eastern-1994▾ western am▾	89:089:1 Молитва Моисея, человека Божия. 89:1 προσευχὴ προσευχη prayer τοῦ ο the Μωυσῆ μωσευς Mōseus; Mosefs ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God κύριε κυριος lord; master καταφυγὴ καταφυγη happen; become ἡμῖν ημιν us ἐν εν in γενεᾷ γενεα generation καὶ και and; even γενεᾷ γενεα generation 89:1 מַ֝שְׂכִּ֗יל ˈmaśkˈîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to אֵיתָ֥ן ʔêṯˌān אֵיתָן Ethan הָֽ hˈā הַ the אֶזְרָחִֽי׃ ʔezrāḥˈî אֶזְרָחִי Ezrahite חַֽסְדֵ֣י ḥˈasᵊḏˈê חֶסֶד loyalty יְ֭הוָה [ˈyhwāh] יְהוָה YHWH עֹולָ֣ם ʕôlˈām עֹולָם eternity אָשִׁ֑ירָה ʔāšˈîrā שׁיר sing לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ wā וְ and דֹ֓ר׀ ḏˈōr דֹּור generation אֹודִ֖יעַ ʔôḏˌîₐʕ ידע know אֱמוּנָתְךָ֣ ʔᵉmûnāṯᵊḵˈā אֱמוּנָה steadiness בְּ bᵊ בְּ in פִֽי׃ fˈî פֶּה mouth 89:1. oratio Mosi viri Dei Domine habitaculum tu factus es nobis in generatione et generationeA prayer of Moses the man of God. Lord, thou hast been our refuge from generation to generation. ^[584] KJV Chapter [90] A Prayer of Moses the man of God: 89:1 Молитва Моисея, человека Божия. 89:1 προσευχὴ προσευχη prayer τοῦ ο the Μωυσῆ μωσευς Mōseus; Mosefs ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God κύριε κυριος lord; master καταφυγὴ καταφυγη happen; become ἡμῖν ημιν us ἐν εν in γενεᾷ γενεα generation καὶ και and; even γενεᾷ γενεα generation 89:1 מַ֝שְׂכִּ֗יל ˈmaśkˈîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to אֵיתָ֥ן ʔêṯˌān אֵיתָן Ethan הָֽ hˈā הַ the אֶזְרָחִֽי׃ ʔezrāḥˈî אֶזְרָחִי Ezrahite חַֽסְדֵ֣י ḥˈasᵊḏˈê חֶסֶד loyalty יְ֭הוָה [ˈyhwāh] יְהוָה YHWH עֹולָ֣ם ʕôlˈām עֹולָם eternity אָשִׁ֑ירָה ʔāšˈîrā שׁיר sing לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ wā וְ and דֹ֓ר׀ ḏˈōr דֹּור generation אֹודִ֖יעַ ʔôḏˌîₐʕ ידע know אֱמוּנָתְךָ֣ ʔᵉmûnāṯᵊḵˈā אֱמוּנָה steadiness בְּ bᵊ בְּ in פִֽי׃ fˈî פֶּה mouth 89:1. oratio Mosi viri Dei Domine habitaculum tu factus es nobis in generatione et generatione A prayer of Moses the man of God. Lord, thou hast been our refuge from generation to generation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:1: Lord, thou hast been our dwellingplace - מעון maon; but instead of this several MSS. have מעוז maoz, "place of defense," or "refuge," which is the reading of the Vulgate, Septuagint, Arabic, and Anglo-Saxon. Ever since thy covenant with Abraham thou hast been the Resting-place, Refuge, and Defence of thy people Israel. Thy mercy has been lengthened out from generation to generation. Albert Barnes: Notes on the Bible - 1834 90:1: Lord - Not יהוה Yahweh here, but אדני 'Adonā y. The word is properly rendered "Lord," but it is a term which is often applied to God. It indicates, however, nothing in regard to his character or attributes except that he is a "Ruler or Governor." Thou hast been our dwelling-place - The Septuagint renders this, "refuge" - καταφυγἡ kataphugē. So the Latin Vulgate, "refugium;" and Luther, "Zuflucht." The Hebrew word - מעון mâ‛ ô n - means properly a habitation, a dwelling, as of God in his temple, Psa 26:8; heaven, Psa 68:5; Deu 26:15. It also means a den or lair for wild beasts, Nah 2:12; Jer 9:11. But here the idea seems to be, as in the Septuagint, Vulgate, and Luther, "a refuge"; a place to which one may come as to his home, as one does from a journey; from wandering; from toil; from danger: a place to which such a one naturally resorts, which he loves, and where he feels that he may rest secure. The idea is, that a friend of God has that feeling in respect to Him, which one has toward his own home - his abode - the place which he loves and calls his own. In all generations - Margin, "generation and generation." That is, A succeeding generation has found him to be the same as the pRev_ious generation had. He was unchanged, though the successive generations of men passed away. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:1: the man: Exo 33:14-19; Deu 33:1; Kg1 13:1; Ti1 6:11 Lord: Psa 71:3, Psa 91:1, Psa 91:9; Deu 33:27; Isa 8:14; Eze 11:16; Joh 6:56; Jo1 4:16 all generations: Heb. generation and generation, Psa 89:1 *marg. Carl Friedrich Keil and Franz Delitzsch 90:1 The poet begins with the confession that the Lord has proved Himself to His own, in all periods of human history, as that which He was before the world was and will be for evermore. God is designedly appealed to by the name אדני, which frequently occurs in the mouth of Moses in the middle books of the Pentateuch, and also in the Song at the Sea, Ex 15:17 and in Deut 3:24. He is so named here as the Lord ruling over human history with an exaltation ever the same. Human history runs on in דּר ודר, so that one period (περίοδος) with the men living contemporaneous with it goes and another comes; the expression is deuteronomic (Deut 32:7). Such a course of generations lies behind the poet; and in them all the Lord has been מעון to His church, out of the heart of which the poet discourses. This expression too is Deuteronomic (Deut 33:27). מעון signifies a habitation, dwelling-place (vid., on Ps 26:8), more especially God's heavenly and earthly dwelling-place, then the dwelling-place which God Himself is to His saints, inasmuch as He takes up to Himself, conceals and protects, those who flee to Him from the wicked one and from evil, and turn in to Him (Ps 71:3; Ps 91:9). In order to express fuisti היית was indispensable; but just as fuisti comes from fuo, φύω, היה (הוה) signifies not a closed, shut up being, but a being that discloses itself, consequently it is fuisti in the sense of te exhibuisti. This historical self-manifestation of god is based upon the fact that He is אל, i.e., might absolutely, or the absolutely Mighty One; and He was this, as Ps 90:2 says, even before the beginning of the history of the present world, and will be in the distant ages of the future as of the past. The foundation of this world's history is the creation. The combination ארץ ותבל shows that this is intended to be taken as the object. ותּחולל (with Metheg beside the e4 of the final syllable, which is deprived of its accent, vid., on Ps 18:20) is the language of address (Rashi): that which is created is in a certain sense born from God (ילּד), and He brings it forth out of Himself; and this is here expressed by חולל (as in Deut 32:18, cf. Is 51:2), creation being compared to travail which takes place amidst pains (Psychology, S. 114; tr. p. 137). If, after the example of the lxx and Targum, one reads as passive ותּחולל (Bttcher, Olshausen, Hitzig) from the Pulal חולל, Prov 8:24, - and this commends itself, since the pre-existence of God can be better dated back beyond facts than beyond the acts of God Himself, - then the conception remains essentially the same, since the Eternal and Absolute One is still to be thought of as מחולל. The fact that the mountains are mentioned first of all, harmonizes with Deut 33:15. The modus consecutivus is intended to say: before the mountains were brought forth and Thou wast in labour therewith.... The forming of the mountains consequently coincides with the creation of the earth, which is here as a body or mass called ארץ, and as a continent with the relief of mountains and lowlands is called תבל (cf. תבל ארץ, Prov 8:31; Job 37:12). To the double clause with טרם seq. praet. (cf. on the other hand seq. fut. Deut 31:21) is appended וּמעולם as a second definition of time: before the creation of the world, and from eternity to eternity. The Lord was God before the world was - that is the first assertion of Ps 90:2; His divine existence reaches out of the unlimited past into the unlimited future - this is the second. אל is not vocative, which it sometimes, though rarely, is in the Psalms; it is a predicate, as e.g., in Deut 3:24. This is also to be seen from Ps 90:3, Ps 90:4, when Ps 90:3 now more definitely affirms the omnipotence of God, and Ps 90:4 the supra-temporality of God or the omnipresence of God in time. The lxx misses the meaning when it brings over אל from Ps 90:2, and reads אל־תּשׁב. The shorter future form תּשׁב for תּשׁיב stands poetically instead of the longer, as e.g., in Ps 11:6; Ps 26:9; cf. the same thing in the inf. constr. in Deut 26:12, and both instances together in Deut 32:8. The poet intentionally calls the generation that is dying away אנושׁ, which denotes man from the side of his frailty or perishableness; and the new generation בּני־אדם, with which is combined the idea of entrance upon life. It is clear that השׁיב עד־דּכּא is intended to be understood according to Gen 3:19; but it is a question whether דּכּא is conceived of as an adjective (with mutable aa), as in Ps 34:19, Is 57:15 : Thou puttest men back into the condition of crushed ones (cf. on the construction Num 24:24), or whether as a neutral feminine from דּך (= דּכּה): Thou changest them into that which is crushed = dust, or whether as an abstract substantive like דּכּה, or according to another reading (cf. Ps 127:2) דּכּא, in Deut 23:2 : to crushing. This last is the simplest way of taking it, but it comes to one and the same thing with the second, since דּכּא signifies crushing in the neuter sense. A fut. consec. follows. The fact that God causes one generation to die off has as its consequence that He calls another into being (cf. the Arabic epithet of God el-mu‛ı̂d = המשׁיב, the Resuscitator). Hofmann and Hitzig take תּשׁב as imperfect on account of the following ותּאמר: Thou didst decree mortality for men; but the fut. consec. frequently only expresses the sequence of the thoughts or the connection of the matter, e.g., after a future that refers to that which is constantly taking place, Job 14:10. God causes men to die without letting them die out; for - so it continues in Ps 90:4 - a thousand years is to Him a very short period, not to be at all taken into account. What now is the connection between that which confirms and that which is confirmed here? It is not so much Ps 90:3 that is confirmed as Ps 90:2, to which the former serves for explanation, viz., this, that God as the Almighty (אל), in the midst of this change of generations, which is His work, remains Himself eternally the same. This ever the same, absolute existence has its ground herein, that time, although God fills it up with His working, is no limitation to Him. A thousand years, which would make any man who might live through them weary of life, are to Him like a vanishing point. The proposition, as 2Pet 3:8 shows, is also true when reversed: "One day is with the Lord as a thousand years." He is however exalted above all time, inasmuch as the longest period appears to Him very short, and in the shortest period the greatest work can be executed by Him. The standpoint of the first comparison, "as yesterday," is taken towards the end of the thousand of years. A whole millennium appears to God, when He glances over it, just as the yesterday does to us when (כּי) it is passing by (יעבר), and we, standing on the border of the opening day, look back upon the day that is gone. The second comparison is an advance upon the first, and an advance also in form, from the fact that the Caph similitudinis is wanting: a thousand years are to God a watch in the night. אשׁמוּרה is a night-watch, of which the Israelites reckoned three, viz., the first, the middle, and the morning watch (vid., Winer's Realwrterbuch s. v. Nachtwache). It is certainly not without design that the poet says אשׁמוּרה בלּילה instead of אשׁמרת הלּילה. The night-time is the time for sleep; a watch in the night is one that is slept away, or at any rate passed in a sort of half-sleep. A day that is past, as we stand on the end of it, still produces upon us the impression of a course of time by reason of the events which we can recall; but a night passed in sleep, and now even a fragment of the night, is devoid of all trace to us, and is therefore as it were timeless. Thus is it to God with a thousand years: they do not last long to Him; they do not affect Him; at the close of them, as at the beginning, He is the Absolute One (אל). Time is as nothing to Him, the Eternal One. The changes of time are to Him no barrier restraining the realization of His counsel - a truth which has a terrible and a consolatory side. The poet dwells upon the fear which it produces. Geneva 1599 90:1 "A Prayer of Moses (a) the man of God." Lord, thou hast been our (b) dwelling place in all generations. (a) Thus the Scripture refers to the prophets. (b) You have been as a house and defence to us in all our troubles and travels now this four hundred years. John Gill 90:1 Lord, thou hast been our dwelling place in all generations,.... Even when they had no certain dwelling place in the world; so their ancestors, Abraham, Isaac, and Jacob, dwelt in tabernacles in the land of promise, as in a strange land; and their posterity for many years served under great affliction and oppression in a land that was not theirs; and now they were dwelling in tents in the wilderness, and removing from place to place; but as the Lord had been in every age, so he now was the dwelling place of those that trusted in him; being that to them as an habitation is to man, in whom they had provision, protection, rest, and safety; see Ps 31:2 so all that believe in Christ dwell in him, and he in them, Jn 6:56, they dwelt secretly in him before they believed; so they dwelt in his heart's love, in his arms, in him as their head in election, and as their representative in the covenant of grace from eternity; and, when they fell in Adam, they were preserved in Christ, dwelling in him; and so they were in him when on the cross, in the grave, and now in heaven; for they are said to be crucified, buried, and risen with him, and set down in heavenly places in him, Gal 2:20, and, being converted, they have an open dwelling in him by faith, to whom they have fled for refuge, and in whom they dwell safely, quietly, comfortably, pleasantly, and shall never be turned out: here they have room, plenty of provisions, rest, and peace, and security from all evils; he is an hiding place from the wind, and a covert from the storm. Some render the word "refuge"; (a) such is Christ to his people, being the antitype of the cities of refuge; and others "helper", as the Targum; which also well agrees with him, on whom their help is laid, and is found. (z) Huillus Patriarch. in Origen. apud Hieron. adv. Ruffin. l. 1. fol. 67. L. (a) "refugium", V. L. Vatablus; "asylum", Gejerus. John Wesley 90:1 Dwelling place - Although we and our fathers, for some generations, have had no fixed habitation, yet thou hast been instead of a dwelling - place to us, by thy watchful and gracious providence. And this intimates that all the following miseries were not to be imputed to God but themselves. Robert Jamieson, A. R. Fausset and David Brown 90:1 Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God-- (Deut 33:1; Josh 14:6); as such he wrote this (see on Ps 18:1, title, and Ps 36:1, title). (Psa. 90:1-17) dwelling-place--home (compare Ezek 11:16), as a refuge (Deut 33:27).
89:189:1: Տէր ապաւէն եղեր մեր ազգէ մինչեւ յազգ[7292]. [7292] Ոմանք.Եղեր մեր ազգէ յազգ։ 1 Տէ՛ր, սերնդից սերունդ մեր ապաւէնը եղար: 90 Ո՜վ Տէր, դուն մեզի ապաւէն եղար ազգէ մինչեւ ազգ։ Տէր, ապաւէն եղեր մեր ազգէ մինչեւ յազգ: 89:1: Տէր ապաւէն եղեր մեր ազգէ մինչեւ յազգ[7292]. [7292] Ոմանք.Եղեր մեր ազգէ յազգ։ 1 Տէ՛ր, սերնդից սերունդ մեր ապաւէնը եղար: 90 Ո՜վ Տէր, դուն մեզի ապաւէն եղար ազգէ մինչեւ ազգ։ zohrab-1805▾ eastern-1994▾ western am▾	89:189:2 Господи! Ты нам прибежище в род и род. 89:2 πρὸ προ before; ahead of τοῦ ο the ὄρη ορος mountain; mount γενηθῆναι γινομαι happen; become καὶ και and; even πλασθῆναι πλασσω contrive; form τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the οἰκουμένην οικουμενη habitat καὶ και and; even ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever σὺ συ you εἶ ειμι be 89:2 כִּֽי־ kˈî- כִּי that אָמַ֗רְתִּי ʔāmˈartî אמר say עֹ֭ולָם ˈʕôlām עֹולָם eternity חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty יִבָּנֶ֑ה yibbānˈeh בנה build שָׁמַ֓יִם׀ šāmˈayim שָׁמַיִם heavens תָּכִ֖ן tāḵˌin כון be firm אֱמוּנָתְךָ֣ ʔᵉmûnāṯᵊḵˈā אֱמוּנָה steadiness בָהֶֽם׃ vāhˈem בְּ in 89:2. antequam montes nascerentur et parturiretur terra et orbis a saeculo et usque in saeculum tu esBefore the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God. Lord, thou hast been our dwelling place in all generations: 89:2 Господи! Ты нам прибежище в род и род. 89:2 πρὸ προ before; ahead of τοῦ ο the ὄρη ορος mountain; mount γενηθῆναι γινομαι happen; become καὶ και and; even πλασθῆναι πλασσω contrive; form τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the οἰκουμένην οικουμενη habitat καὶ και and; even ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever σὺ συ you εἶ ειμι be 89:2 כִּֽי־ kˈî- כִּי that אָמַ֗רְתִּי ʔāmˈartî אמר say עֹ֭ולָם ˈʕôlām עֹולָם eternity חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty יִבָּנֶ֑ה yibbānˈeh בנה build שָׁמַ֓יִם׀ šāmˈayim שָׁמַיִם heavens תָּכִ֖ן tāḵˌin כון be firm אֱמוּנָתְךָ֣ ʔᵉmûnāṯᵊḵˈā אֱמוּנָה steadiness בָהֶֽם׃ vāhˈem בְּ in 89:2. antequam montes nascerentur et parturiretur terra et orbis a saeculo et usque in saeculum tu es Before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Прибежище в род и род" - Господь, начиная со времени избрания Авраама, всегда был благосклонен к евреям, а так как один Бог вечен, то прочную и постоянную защиту можно найти только в Нем. Matthew Henry: Concise Commentary on the Whole Bible - 1706 God's Care of His People; Frailty of Human Life. 1 Lord, thou hast been our dwelling place in all generations. 2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. 3 Thou turnest man to destruction; and sayest, Return, ye children of men. 4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. 5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. 6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. This psalm is entitled a prayer of Moses. Where, and in what volume, it was preserved from Moses's time till the collection of psalms was begun to be made, is uncertain; but, being divinely inspired, it was under a special protection: perhaps it was written in the book of Jasher, or the book of the wars of the Lord. Moses taught the people of Israel to pray, and put words into their mouths which they might make use of in turning to the Lord. Moses is here called the man of God, because he was a prophet, the father of prophets, and an eminent type of the great prophet. In these verses we are taught, I. To give God the praise of his care concerning his people at all times, and concerning us in our days (v. 1): Lord, thou hast been to us a habitation, or dwelling-place, a refuge or help, in all generations. Now that they had fallen under God's displeasure, and he threatened to abandon them, they plead his former kindnesses to their ancestors. Canaan was a land of pilgrimage to their fathers the patriarchs, who dwelt there in tabernacles; but then God was their habitation, and, wherever they went, they were at home, at rest, in him. Egypt had been a land of bondage to them for many years, but even then God was their refuge; and in him that poor oppressed people lived and were kept in being. Note, True believers are at home in God, and that is their comfort in reference to all the toils and tribulations they meet with in this world. In him we may repose and shelter ourselves as in our dwelling-place. II. To give God the glory of his eternity (v. 2): Before the mountains were brought forth, before he made the highest part of the dust of the world (as it is expressed, Prov. viii. 26), before the earth fell in travail, or, as we may read it, before thou hadst formed the earth and the world (that is, before the beginning of time) thou hadst a being; even from everlasting to everlasting thou art God, an eternal God, whose existence has neither its commencement nor its period with time, nor is measured by the successions and revolutions of it, but who art the same yesterday, to-day, and for ever, without beginning of days, or end of life, or change of time. Note, Against all the grievances that arise from our own mortality, and the mortality of our friends, we may take comfort from God's immortality. We are dying creatures, and all our comforts in the world are dying comforts, but God is an everliving God, and those shall find him so who have him for theirs. III. To own God's absolute sovereign dominion over man, and his irresistible incontestable power to dispose of him as he pleases (v. 3): Thou turnest man to destruction, with a word's speaking, when thou pleasest, to the destruction of the body, of the earthly house; and thou sayest, Return, you children of men. 1. When God is, by sickness or other afflictions, turning men to destruction, he does thereby call men to return unto him, that is, to repent of their sins and live a new life. This God speaketh once, yea, twice. "Return unto me, from whom you have revolted," Jer. iv. 1. 2. When God is threatening to turn men to destruction, to bring them to death, and they have received a sentence of death within themselves, sometimes he wonderfully restores them, and says, as the old translation reads it, Again thou sayest, Return to life and health again. For God kills and makes alive again, brings down to the grave and brings up. 3. When God turns men to destruction, it is according to the general sentence passed upon all, which is this, "Return, you children of men, one, as well as another, return to your first principles; let the body return to the earth as it was (dust to dust, Gen. iii. 19) and let the soul return to God who gave it," Eccl. xii. 7. 4. Though God turns all men to destruction, yet he will again say, Return, you children of men, at the general resurrection, when, though a man dies, yet he shall live again; and "then shalt thou call and I will answer (Job xiv. 14, 15); thou shalt bid me return, and I shall return." The body, the soul, shall both return and unite again. IV. To acknowledge the infinite disproportion there is between God and men, v. 4. Some of the patriarchs lived nearly a thousand years; Moses knew this very well, and had recorded it: but what is their long life to God's eternal life? "A thousand years, to us, are a long period, which we cannot expect to survive; or, if we could, it is what we could not retain the remembrance of; but it is, in thy sight, as yesterday, as one day, as that which is freshest in mind; nay, it is but as a watch of the night," which was but three hours. 1. A thousand years are nothing to God's eternity; they are less than a day, than an hour, to a thousand years. Betwixt a minute and a million of years there is some proportion, but betwixt time and eternity there is none. The long lives of the patriarchs were nothing to God, not so much as the life of a child (that is born and dies the same day) is to theirs. 2. All the events of a thousand years, whether past or to come, are as present to the Eternal Mind as what was done yesterday, or the last hour, is to us, and more so. God will say, at the great day, to those whom he has turned to destruction, Return--Arise you dead. But it might be objected against the doctrine of the resurrection that it is a long time since it was expected and it has not yet come. Let that be no difficulty, for a thousand years, in God's sight, are but as one day. Nullum tempus occurrit regi--To the king all periods are alike. To this purport these words are quoted, 2 Pet. iii. 8. V. To see the frailty of man, and his vanity even at his best estate (v. 5, 6): look upon all the children of men, and we shall see, 1. That their life is a dying life: Thou carriest them away as with a flood, that is, they are continually gliding down the stream of time into the ocean of eternity. The flood is continually flowing, and they are carried away with it; as soon as we are born we begin to die, and every day of our life carries us so much nearer death; or we are carried away violently and irresistibly, as with a flood of waters, as with an inundation, which sweeps away all before it; or as the old world was carried away with Noah's flood. Though God promised not so to drown the world again, yet death is a constant deluge. 2. That it is a dreaming life. Men are carried away as with a flood and yet they are as a sleep; they consider not their own frailty, nor are aware how near they approach to an awful eternity. Like men asleep, they imagine great things to themselves, till death wakes them, and puts an end to the pleasing dream. Time passes unobserved by us, as it does with men asleep; and, when it is over, it is as nothing. 3. That it is a short and transient life, like that of the grass which grows up and flourishes, in the morning looks green and pleasant, but in the evening the mower cuts it down, and it immediately withers, changes its colour, and loses all its beauty. Death will change us shortly, perhaps suddenly; and it is a great change that death will make with us in a little time. Man, in his prime, does but flourish as the grass, which is weak, and low, and tender, and exposed, and which, when the winter of old age comes, will wither of itself: but he may be mown down by disease or disaster, as the grass is, in the midst of summer. All flesh is as grass. Adam Clarke: Commentary on the Bible - 1831 90:2: Before the mountains were brought forth - The mountains and hills appear to have been everlasting; but as they were brought forth out of the womb of eternity, there was a time when they were not: but Thou hast been ab aeternitate a parte ante, ad aeternitatem a parte post; fram the eternity that is past, before time began; to the eternity that is after, when time shall have an end. This is the highest description of the eternity of God to which human language can reach. Albert Barnes: Notes on the Bible - 1834 90:2: Before the mountains were brought forth - Before the earth brought forth or produced the mountains. In the description of the creation it would be natural to represent the mountains as the first objects that appeared, as emerging from the waters; and, therefore, as the "first" or "most ancient" of created objects. The phrase, therefore, is equivalent to saying, Before the earth was created. The literal meaning of the expression, "were brought forth," is, in the Hebrew, "were born." The mountains are mentioned as the most ancient things in creation, in Deu 33:15. Compare Gen 49:26; Hab 3:6. Or ever thou hadst formed - literally, "hadst brought forth." Compare Job 39:1. The earth and the world - The word "earth" here is used to denote the world as distinguished either from heaven Gen 1:1, or from the sea Gen 1:10. The term "world" in the original is commonly employed to denote the earth considered as "inhabited," or as capable of being inhabited - a dwelling place for living beings. Even from everlasting to everlasting - From duration stretching backward without limit to duration stretching forward without limit; that is, from eternal ages to eternal ages; or, foRev_er. Thou art God - Or, "Thou, O God." The idea is, that he was always, and ever will be, God: the God; the true God; the only God; the unchangeable God. At any period in the past, during the existence of the earth, or the heavens, or before either was formed, he existed, with all the attributes essential to Deity; at any period in the future - during the existence of the earth and the heavens, or beyond - far as the mind can reach into the future, and even beyond that - he will still exist unchanged, with all the attributes of Deity. The creation of the universe made no change in him; its destruction would not vary the mode of his existence, or make him in any respect a different being. There could not be a more absolute and unambiguous declaration, as there could not be one more sublime, of the eternity of God. The mind cannot take in a grander thought than that there is one eternal and immutable Being. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:2: Before: Job 38:4-6, Job 38:28, Job 38:29; Pro 8:25, Pro 8:26 or ever: Psa 33:9, Psa 146:6; Gen 1:1 even from: Psa 93:2, Psa 102:24-27, Psa 103:17; Isa 44:6, Isa 57:15; Mic 5:2; Hab 1:12; Ti1 6:15, Ti1 6:16; Heb 1:10-12, Heb 13:8; Rev 1:8 thou: Isa 45:22 Geneva 1599 90:2 Before the (c) mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God. (c) You have chosen us to be your people before the foundations of the world were laid. John Gill 90:2 Before the mountains were brought forth,.... Or "were born" (b), and came forth out of the womb and bowels of the earth, and were made to rise and stand up at the command of God, as they did when he first created the earth; and are mentioned not only because of their firmness and stability, but their antiquity: hence we read of the ancient mountains and everlasting hills, Gen 49:26, for they were before the flood, and as soon as the earth was; or otherwise the eternity of God would not be so fully expressed by this phrase as it is here, and elsewhere the eternity of Christ, Prov 8:25, or "ever thou hadst formed the earth and the world"; the whole terraqueous globe, and all the inhabitants of it; so the Targum; or "before the earth brought forth; or thou causedst it to bring forth" (c) its herbs, plants, and trees, as on the third day: even from everlasting to everlasting, thou art God; and so are his love, grace, and mercy towards his people, and his covenant with them; and this is as true of Jehovah the Son as of the Father, whose eternity is described in the same manner as his; see Prov 8:22, and may be concluded from his name, the everlasting Father; from his having the same nature and perfections with his Father; from his concern in eternal election, in the everlasting covenant of grace, and in the creation of all things; and his being the eternal and unchangeable I AM, yesterday, today, and for ever, is matter of comfort to his people. (b) "nascerentur", Pagninus, Montanus, Tigurine version, Michaelis; so Ainsworth; "geniti essent", Piscator, Gejerus. (c) "antequam parturiret terra", Syr. "aut peperisses terram", Piscator, Amama. John Wesley 90:2 Thou - Thou hadst thy power, and all thy perfections, from all eternity. Robert Jamieson, A. R. Fausset and David Brown 90:2 brought forth [and] formed--both express the idea of production by birth.
89:289:2: մինչչեւ՛ լերինք հաստատեալ էին, մինչչեւ՛ ստեղծեալ զերկիր եւ զամենայն տիեզերս։ Յաւիտենից մինչեւ յաւիտեանս դո՛ւ ես[7293]. [7293] Ոմանք.Հաստատեալ էին ստեղծեր զերկիր եւ զամենայն։ Ուր Ոսկան.Եւ մինչչեւ ստեղծեր զերկիր։ 2 Դու կայիր, երբ դեռ չէին հաստատուել լեռները եւ չէին ստեղծուել երկիրն ու ողջ տիեզերքը, յաւիտենութիւնից մինչեւ յաւիտենութիւն: 2 Լեռներուն ծնանելէն առաջ՝ Երկրի եւ աշխարհի ստեղծուելէն առաջ՝ Յաւիտենից մինչեւ յաւիտեանս դո՛ւն ես Աստուած։ Մինչչեւ լերինք հաստատեալ էին, եւ մինչչեւ ստեղծեալ էիր զերկիր եւ զամենայն տիեզերս, յաւիտենից մինչեւ յաւիտեանս դու ^[572]ես: 89:2: մինչչեւ՛ լերինք հաստատեալ էին, մինչչեւ՛ ստեղծեալ զերկիր եւ զամենայն տիեզերս։ Յաւիտենից մինչեւ յաւիտեանս դո՛ւ ես[7293]. [7293] Ոմանք.Հաստատեալ էին ստեղծեր զերկիր եւ զամենայն։ Ուր Ոսկան.Եւ մինչչեւ ստեղծեր զերկիր։ 2 Դու կայիր, երբ դեռ չէին հաստատուել լեռները եւ չէին ստեղծուել երկիրն ու ողջ տիեզերքը, յաւիտենութիւնից մինչեւ յաւիտենութիւն: 2 Լեռներուն ծնանելէն առաջ՝ Երկրի եւ աշխարհի ստեղծուելէն առաջ՝ Յաւիտենից մինչեւ յաւիտեանս դո՛ւն ես Աստուած։ zohrab-1805▾ eastern-1994▾ western am▾	89:289:3 Прежде нежели родились горы, и Ты образовал землю и вселенную, и от века и до века Ты Бог. 89:3 μὴ μη not ἀποστρέψῃς αποστρεφω turn away; alienate ἄνθρωπον ανθρωπος person; human εἰς εις into; for ταπείνωσιν ταπεινωσις humiliation καὶ και and; even εἶπας επω say; speak ἐπιστρέψατε επιστρεφω turn around; return υἱοὶ υιος son ἀνθρώπων ανθρωπος person; human 89:3 כָּרַ֣תִּֽי kārˈattˈî כרת cut בְ֭רִית ˈvrîṯ בְּרִית covenant לִ li לְ to בְחִירִ֑י vᵊḥîrˈî בָּחִיר chosen נִ֝שְׁבַּ֗עְתִּי ˈnišbˈaʕtî שׁבע swear לְ lᵊ לְ to דָוִ֥ד ḏāwˌiḏ דָּוִד David עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant 89:3. convertes hominem usque ad contritionem et dices revertimini filii AdamTurn not man away to be brought low: and thou hast said: Be converted, O ye sons of men. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God: 89:3 Прежде нежели родились горы, и Ты образовал землю и вселенную, и от века и до века Ты Бог. 89:3 μὴ μη not ἀποστρέψῃς αποστρεφω turn away; alienate ἄνθρωπον ανθρωπος person; human εἰς εις into; for ταπείνωσιν ταπεινωσις humiliation καὶ και and; even εἶπας επω say; speak ἐπιστρέψατε επιστρεφω turn around; return υἱοὶ υιος son ἀνθρώπων ανθρωπος person; human 89:3 כָּרַ֣תִּֽי kārˈattˈî כרת cut בְ֭רִית ˈvrîṯ בְּרִית covenant לִ li לְ to בְחִירִ֑י vᵊḥîrˈî בָּחִיר chosen נִ֝שְׁבַּ֗עְתִּי ˈnišbˈaʕtî שׁבע swear לְ lᵊ לְ to דָוִ֥ד ḏāwˌiḏ דָּוִד David עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant 89:3. convertes hominem usque ad contritionem et dices revertimini filii Adam Turn not man away to be brought low: and thou hast said: Be converted, O ye sons of men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:3: Thou turnest man to destruction - Literally, Thou shalt turn dying man, אנוש enosh, to the small dust, דכא dacca but thou wilt say, Return, ye children of Adam. This appears to be a clear and strong promise of the resurrection of the human body, after it has long slept, mingled with the dust of the earth. Albert Barnes: Notes on the Bible - 1834 90:3: Thou turnest man to destruction - In contradistinction from his own unchangeableness and eternity. Man passes away; God continues ever the same. The word rendered "destruction" - דכא dakkâ' - means properly anything beaten or broken small or very fine, and hence, "dust." The idea here is, that God causes man to return to dust; that is, the elements which compose the body return to their original condition, or seem to mingle with the earth. Gen 3:19 : "dust thou art, and unto dust shalt thou return." The word "man" here, of course, refers to man in general - all people. It is the great law of our being. Individual man, classes of people, generations of people, races of people, pass away; but God remains the same. The Septuagint and the Latin Vulgate render this, "Thou turnest man to "humiliation;" which, though not the sense of the original, is a true idea, for there is nothing more humiliating than that a human body, once so beautiful, should turn back to dust; nothing more humbling than the grave. And sayest, Return, ye children of men - Return to your dust; go back to the earth from which you came. Return, all of you without exception; - kings, princes, nobles, warriors, conquerors; mighty people, captains, and counselors; ye learned and great, ye honored and flattered, ye beautiful and happy, ye youthful and vigorous, and ye aged and venerable; whatever is your rank, whatever are your possessions, whatever are your honors, whatever you have to make you lovely, to charm, to please, to be admired; or whatever there is to make you loathsome and detestable; ye vicious, ye profane, low, grovelling, sensual, debased; go all of you alike to "dust!' Oh, how affecting the thought that this is the lot of man; how much should it do to abase the pride of the race; how much should it do to make any man sober and humble, that he himself is soon to turn back to dust - unhonored, undistinguished, and undistinguishable dust! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:3: Thou: Psa 104:29, Psa 146:4; Gen 3:19, Gen 6:6, Gen 6:7; Num 14:35; Job 12:10, Job 34:14, Job 34:15; Ecc 12:7 Return ye children of men: Rather, "Return ye children of Adam;" i. e., to that dust out of which ye were originally formed. Geneva 1599 90:3 Thou (d) turnest man to destruction; and sayest, Return, ye children of men. (d) Moses by lamenting the frailty and shortness of man's life moves God to pity. John Gill 90:3 Thou turnest man to destruction,.... Or to death, as the Targum, which is the destruction of man; not an annihilation of body or soul, but a dissolution of the union between them; the words may be rendered, "thou turnest man until he is broken" (b); and crumbled into dust; thou turnest him about in the world, and through a course of afflictions and diseases, and at last by old age, and however by death, returns him to his original, from whence he came, the dust of the earth, which he becomes again, Gen 3:19 the grave may be meant by destruction: and sayest, return, ye children of men, or "Adam"; from whom they all sprung, and in whom they all sinned, and so became subject to death; to these he says, when by diseases he threatens them with a dissolution, return by repentance, and live; and sometimes, when they are brought to the brink of the grave, he returns them from sickness to health, delivers them from the pit, and enlightens them with the light of the living, as he did Hezekiah: or this may refer to the resurrection of the dead, which will be by Christ, and by his voice calling the dead to return to life, to rise and come to judgment; though some understand this as descriptive of death, when by the divine order and command man returns to his original dust; thus the frailty of man is opposed to the eternity of God. Gussetius understands all this of God's bringing men to repentance, contrition, and conversion; and takes the sense to be, "thou turnest till he becomes contrite, and sayest, be ye converted, ye sons of Adam;'' which he thinks (c) best agrees with the mind of the Apostle Peter, who quotes the following passage, 2Pet 3:8. Some, as Arama observes, connect this with the following verse; though men live 1000 years, yet they are but as yesterday in the sight of God. (b) "convertes hominem usque ad contritionem", Montanus; "donec conteratur", Musculus, Tigurine verion; "donee sit contritus", Vatablus; "ut sit contritus", Junius & Tremellius. (c) Ebr. Comment. p. 158. John Wesley 90:3 Turnedst - But as for man, his case is far otherwise, though he was made by thee happy. and immortal, yet for his sin thou didst make him mortal and miserable. Saidst - Didst pronounce that sad sentence, return, O men, to the dust out of which ye were taken, Gen 3:19. Robert Jamieson, A. R. Fausset and David Brown 90:3 to destruction--literally, "even to dust" (Gen 3:19), which is partly quoted in the last clause.
89:389:3: եւ մի՛ դարձուցաներ զմարդ ՚ի տառապանս. եւ ասացեր դարձարո՛ւք առ իս որդիք մարդկան։ 3 Մարդուն մի՛ մատնիր տառապանքի, քանզի ասացիր. «Մարդկա՛նց որդիներ, վերադարձէ՛ք ինձ»: 3 Դուն մարդը փոշի կը դարձնես Ու կ’ըսես. «Ե՛տ դարձէք, մարդոց որդիներ»։ եւ մի՛ դարձուցաներ զմարդ ի տառապանս``. եւ ասացեր. Դարձարուք ^[573]առ իս``, որդիք մարդկան: 89:3: եւ մի՛ դարձուցաներ զմարդ ՚ի տառապանս. եւ ասացեր դարձարո՛ւք առ իս որդիք մարդկան։ 3 Մարդուն մի՛ մատնիր տառապանքի, քանզի ասացիր. «Մարդկա՛նց որդիներ, վերադարձէ՛ք ինձ»: 3 Դուն մարդը փոշի կը դարձնես Ու կ’ըսես. «Ե՛տ դարձէք, մարդոց որդիներ»։ zohrab-1805▾ eastern-1994▾ western am▾	89:389:4 Ты возвращаешь человека в тление и говоришь: > 89:4 ὅτι οτι since; that χίλια χιλιοι thousand ἔτη ετος year ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day ἡ ο the ἐχθές χθες yesterday ἥτις οστις who; that διῆλθεν διερχομαι pass through; spread καὶ και and; even φυλακὴ φυλακη prison; watch ἐν εν in νυκτί νυξ night 89:4 עַד־ ʕaḏ- עַד unto עֹ֭ולָם ˈʕôlām עֹולָם eternity אָכִ֣ין ʔāḵˈîn כון be firm זַרְעֶ֑ךָ zarʕˈeḵā זֶרַע seed וּ û וְ and בָנִ֨יתִי vānˌîṯî בנה build לְ lᵊ לְ to דֹר־ ḏōr- דֹּור generation וָ wā וְ and דֹ֖ור ḏˌôr דֹּור generation כִּסְאֲךָ֣ kisʔᵃḵˈā כִּסֵּא seat סֶֽלָה׃ sˈelā סֶלָה sela 89:4. quia mille anni in oculis tuis sicut dies hesterna quae pertransiit et vigilia nocturnaFor a thousand years in thy sight are as yesterday, which is past. And as a watch in the night, Thou turnest man to destruction; and sayest, Return, ye children of men: 89:4 Ты возвращаешь человека в тление и говоришь: <<возвратитесь, сыны человеческие!>> 89:4 ὅτι οτι since; that χίλια χιλιοι thousand ἔτη ετος year ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day ἡ ο the ἐχθές χθες yesterday ἥτις οστις who; that διῆλθεν διερχομαι pass through; spread καὶ και and; even φυλακὴ φυλακη prison; watch ἐν εν in νυκτί νυξ night 89:4 עַד־ ʕaḏ- עַד unto עֹ֭ולָם ˈʕôlām עֹולָם eternity אָכִ֣ין ʔāḵˈîn כון be firm זַרְעֶ֑ךָ zarʕˈeḵā זֶרַע seed וּ û וְ and בָנִ֨יתִי vānˌîṯî בנה build לְ lᵊ לְ to דֹר־ ḏōr- דֹּור generation וָ wā וְ and דֹ֖ור ḏˌôr דֹּור generation כִּסְאֲךָ֣ kisʔᵃḵˈā כִּסֵּא seat סֶֽלָה׃ sˈelā סֶלָה sela 89:4. quia mille anni in oculis tuis sicut dies hesterna quae pertransiit et vigilia nocturna For a thousand years in thy sight are as yesterday, which is past. And as a watch in the night, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Человек пред Ним - полное ничтожество. Господь "возвращает человека в тление" - по закону Бога человек со смертью снова возвращается в ту землю, из которой он и взят. Adam Clarke: Commentary on the Bible - 1831 90:4: For a thousand years in thy sight - As if he had said, Though the resurrection of the body may be a thousand (or any indefinite number of) years distant; yet, when these are past, they are but as yesterday, or a single thatch of the night. They pass through the mind in a moment, and appear no longer in their duration than the time required by the mind to reflect them by thought. But, short as they appear to the eye of the mind, they are nothing when compared with the eternity of God! The author probably has in view also that economy of Divine justice and providence by which the life of man has been shortened from one thousand years to threescore years and ten, or fourscore. Albert Barnes: Notes on the Bible - 1834 90:4: For a thousand years in thy sight - Hebrew, "In thy eyes;" that is, It so appears to thee - or, a thousand years so seem to thee, however long they may appear to man. The utmost length to which the life of man has reached - in the case of Methuselah - was nearly a thousand years Gen 5:27; and the idea here is, that the longest human life, even if it should be lengthened out to a thousand years, would be in the sight of God, or in comparison with his years, but as a single day. Are but as yesterday when it is past - Margin, "he hath passed them." The translation in the text, however, best expresses the sense. The reference is to a single day, when we call it to remembrance. However long it may have appeared to us when it was passing, yet when it is gone, and we look back to it, it seems short. So the longest period of human existence appears to God. And as a watch in the night - This refers to a portion of the night - the original idea having been derived from the practice of dividing the night into portions, during which a watch was placed in a camp. These watches were, of course, relieved at intervals, and the night came to be divided, in accordance with this arrangement, into parts corresponding with these changes. Among the ancient Hebrews there were only three night-watches; the first, mentioned in Lam 2:19; the middle, mentioned in Jdg 7:19; and the third, mentioned in Exo 14:24; Sa1 11:11. In later times - the times referred to in the New Testament - there were four such watches, after the manner of the Romans, Mar 13:35. The idea here is not that such a watch in the night would seem to pass quickly, or that it would seem short when it was gone, but that a thousand years seemed to God not only short as a day when it was past, but even as the parts of a day, or the divisions of a night when it was gone. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:4: For: Pe2 3:8 is past: or, when he hath passed them and as: Mat 14:25, Mat 24:43; Luk 12:38 Geneva 1599 90:4 (e) For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night. (e) Though man thinks his life is long, which is indeed most short, yet though it were a thousand years, yet in God's sight it is as nothing, and as the watch that lasts only three hours. John Gill 90:4 For a thousand years in thy sight are but as yesterday,.... Which may be said to obviate the difficulty in man's return, or resurrection, from the dead, taken from the length of time in which some have continued in the grave; which vanishes, when it is observed, that in thy sight, esteem, and account of God, a thousand years are but as one day; and therefore, should a man lie in the grave six or seven thousand years, it would be but as so many days with God; wherefore, if the resurrection is not incredible, as it is not, length of time can be no objection to it. Just in the same manner is this phrase used by the Apostle Peter, and who is thought to refer to this passage, to remove an objection against the second coming of Christ, taken from the continuance of things as they had been from the beginning, and from the time of the promise of it: see 2Pet 3:4, though the words aptly express the disproportion there is between the eternal God and mortal man; for, was he to live a thousand years, which no man ever did, yet this would be as yesterday with God, with whom eternity itself is but a day, Is 43:13, man is but of yesterday, that has lived the longest; and were he to live a thousand years, and that twice told, it would be but "as yesterday when it is past"; though it may seem a long time to come, yet when it is gone it is as nothing, and can never be fetched back again: and as a watch in the night; which was divided sometimes into three, and sometimes into four parts, and so consisted but of three or four hours; and which, being in the night, is spent in sleep; so that, when a man wakes, it is but as a moment with him; so short is human life, even the longest, in the account of God; See Gill on Mt 14:25. John Wesley 90:4 Past - Indeed time seems long when it is to come, but when it is past, very short and contemptible. A watch - Which lasted but three or four hours. Robert Jamieson, A. R. Fausset and David Brown 90:4 Even were our days now a thousand years, as Adam's, our life would be but a moment in God's sight (2Pet 3:8). a watch--or, third part of a night (compare Ex 14:24).
89:489:4: Հազար ամ յաչս Տեառն որպէս օր երեկի զի անց. որպէս պահ մի գիշերոյ[7294]. [7294] Ոմանք.Որպէս զպահ մի գիշերւոյ։ 4 Հազար տարին Տիրոջ աչքում երէկուայ օրուայ պէս է, որ անցաւ, կամ գիշերուայ մի պահի պէս: 4 Վասն զի հազար տարին քու առջեւդ երէկուան պէս է, որ անցաւ, Կամ գիշերուան պահու մը պէս։ Հազար ամ յաչս Տեառն որպէս օր երեկի զի անց, որպէս պահ մի գիշերոյ: 89:4: Հազար ամ յաչս Տեառն որպէս օր երեկի զի անց. որպէս պահ մի գիշերոյ[7294]. [7294] Ոմանք.Որպէս զպահ մի գիշերւոյ։ 4 Հազար տարին Տիրոջ աչքում երէկուայ օրուայ պէս է, որ անցաւ, կամ գիշերուայ մի պահի պէս: 4 Վասն զի հազար տարին քու առջեւդ երէկուան պէս է, որ անցաւ, Կամ գիշերուան պահու մը պէս։ zohrab-1805▾ eastern-1994▾ western am▾	89:489:5 Ибо пред очами Твоими тысяча лет, как день вчерашний, когда он прошел, и {как} стража в ночи. 89:5 τὰ ο the ἐξουδενώματα εξουδενωμα he; him ἔτη ετος year ἔσονται ειμι be τὸ ο the πρωὶ πρωι early ὡσεὶ ωσει as if; about χλόη χλοη.1 pass; transgress 89:5 וְ wᵊ וְ and יֹ֘וד֤וּ yˈôḏˈû ידה praise שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens פִּלְאֲךָ֣ pilʔᵃḵˈā פֶּלֶא miracle יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַף־ ʔaf- אַף even אֱ֝מֽוּנָתְךָ֗ ˈʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly קְדֹשִֽׁים׃ qᵊḏōšˈîm קָדֹושׁ holy 89:5. percutiente te eos somnium eruntThings that are counted nothing, shall their years be. For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night: 89:5 Ибо пред очами Твоими тысяча лет, как день вчерашний, когда он прошел, и {как} стража в ночи. 89:5 τὰ ο the ἐξουδενώματα εξουδενωμα he; him ἔτη ετος year ἔσονται ειμι be τὸ ο the πρωὶ πρωι early ὡσεὶ ωσει as if; about χλόη χλοη.1 pass; transgress 89:5 וְ wᵊ וְ and יֹ֘וד֤וּ yˈôḏˈû ידה praise שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens פִּלְאֲךָ֣ pilʔᵃḵˈā פֶּלֶא miracle יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַף־ ʔaf- אַף even אֱ֝מֽוּנָתְךָ֗ ˈʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly קְדֹשִֽׁים׃ qᵊḏōšˈîm קָדֹושׁ holy 89:5. percutiente te eos somnium erunt Things that are counted nothing, shall their years be. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-6. Господь вечен, пред Ним тысяча лет, как вчерашний день, т. е. бесследно, а потому незаметно исчезнувший момент; как "стража в ночи" (охрана ночная), делившаяся на три части (смены), которые для спящего проходят совершенно незамеченными. Годы человеческой жизни поэтому ничтожны пред вечностью Бога; жизнь человека можно сравнить с травой, которая утром появляется, а к вечеру высыхает. Человеческие поколения уничтожаются, они уносятся как бы от наводнения. Adam Clarke: Commentary on the Bible - 1831 90:5: Thou carriest them away as with a flood - Life is compared to a stream, ever gliding away; but sometimes it is as a mighty torrent, when by reason of plague, famine, or war, thousands are swept away daily. In particular cases it is a rapid stream, when the young are suddenly carried off by consumptions, fevers, etc.; this is the flower that flourisheth in the morning, and in the evening is cut down and withered. The whole of life is like a sleep or as a dream. The eternal world is real; all here is either shadowy or representative. On the whole, life is represented as a stream; youth, as morning; decline of life, or old age, as evening, death, as sleep; and the resurrection as the return of the flowers in spring. All these images appear in these curious and striking verses, Psa 90:3-6. Albert Barnes: Notes on the Bible - 1834 90:5: Thou carriest them away as with a flood - The original here is a single verb with the suffix - זרמתם zerametâ m. The verb - זרם zâ ram - means, to flow, to pour; then, to pour upon, to overwhelm, to wash away. The idea is, that they were swept off as if a torrent bore them from the earth, carrying them away without regard to order, rank, age, or condition. So death makes no discrimination. Every day that passes, multitudes of every age, sex, condition, rank, are swept away and consigned to the grave - as they would be if a raging flood should sweep over a land. They are as a sleep - The original here is, "a sleep they are." The whole sentence is exceedingly graphic and abrupt: "Thou sweepest them away; a sleep they are - in the morning - like grass - it passes away." The idea is that human life resembles a sleep, because it seems to pass so swiftly; to accomplish so little; to be so filled with dreams and visions, none of which remain or become permanent. In the morning they are like grass which groweth up - A better translation of this would be to attach the words "in the morning to the pRev_ious member of the sentence, "They are like sleep in the morning;" that is, They are as sleep appears to us in the morning, when we wake from it - rapid, unreal, full of empty dreams. The other part of the sentence then would be, "Like grass, it passeth away." The word rendered "groweth up," is in the margin translated "is changed." The Hebrew word - חלף châ laph - means to pass, to pass along, to pass by; to pass on, to come on; also, to Rev_ive or flourish as a plant; and then, to change. It may be rendered here, "pass away;" and the idea then would be that they are like grass in the fields, or like flowers, which soon "change" by passing away. There is nothing more permanent in man than there is in the grass or in the flowers of the field. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:5: Thou: Job 9:26, Job 22:16, Job 27:20, Job 27:21; Isa 8:7, Isa 8:8; Jer 46:7, Jer 46:8 as a sleep: Psa 73:20; Isa 29:7, Isa 29:8 morning: Psa 103:15, Psa 103:16; Isa 40:6; Jam 1:10, Jam 1:11; Pe1 1:24 groweth up: or, is changed Carl Friedrich Keil and Franz Delitzsch 90:5 Ps 90:5-6 tell us how great is the distance between men and this eternal selfsameness of God. The suffix of זרמתּם, referred to the thousand years, produces a synallage (since שׁנה is feminine), which is to be avoided whenever it is possible to do so; the reference to בני־אדם, as being the principal object pointed to in what has gone before, is the more natural, to say the very least. In connection with both ways of applying it, זרם does not signify: to cause to rattle down like sudden heavy showers of rain; for the figure that God makes years, or that He makes men (Hitzig: the germs of their coming into being), to rain down from above, is fanciful and strange. זרם may also mean to sweep or wash away as with heavy rains, abripere instar nimbi, as the old expositors take it. So too Luther at one time: Du reyssest sie dahyn (Thou carriest them away), for which he substituted later: Du lessest sie dahin faren wie einen Strom (Thou causest them to pass away as a river); but זרם always signifies rain pouring down from above. As a sudden and heavy shower of rain, becoming a flood, washes everything away, so God's omnipotence sweeps men away. There is now no transition to another alien figure when the poet continues: שׁנה יהיוּ. What is meant is the sleep of death, Ps 76:6, שׁנת עולם, Jer 51:39, Jer 51:57, cf. ישׁן Ps 13:4. He whom a flood carries away is actually brought into a state of unconsciousness, he goes entirely to sleep, i.e., he dies. From this point the poet certainly does pass on to another figure. The one generation is carried away as by a flood in the night season, and in the morning another grows up. Men are the subject of יחלף, as of יהיוּ. The collective singular alternates with the plural, just as in Ps 90:3 the collective אנושׁ alternates with בני־אדם. The two members of Ps 90:5 stand in contrast. The poet describes the succession of the generations. One generation perishes as it were in a flood, and another grows up, and this also passes on to the same fate. The meaning in both verses of the חלף, which has been for the most part, after the lxx, Vulgate, and Luther, erroneously taken to be praeterire = interire, is determined in accordance with this idea. The general signification of this verb, which corresponds to the Arabic chlf, is "to follow or move after, to go into the place of another, and in general, of passing over from one place or state into another." Accordingly the Hiphil signifies to put into a new condition, Ps 102:27, to set a new thing on the place of an old one, Is 9:9 [10], to gain new strength, to take fresh courage, Is 40:31; Is 41:1; and of plants: to send forth new shoots, Job 14:7; consequently the Kal, which frequently furnishes the perfect for the future Hiphil (Ew. 127, b, and Hitzig on this passage), of plants signifies: to gain new shoots, not: to sprout (Targum, Syriac), but to sprout again or afresh, regerminare; cf. Arab. chilf, an aftergrowth, new wood. Perishing humanity renews its youth in ever new generations. Ps 90:6 again takes up this thought: in the morning it grows up and shoots afresh, viz., the grass to which men are likened (a figure appropriated by Isa. 40), in the evening it is cut down and it dries up. Others translate מולל to wither (root מל, properly to be long and lax, to allow to hang down long, cf. אמלל, אמל with Arab. 'ml, to hope, i.e., to look forth into the distance); but (1) this Pilel of מוּל or Poēl of מלל is not favourable to this intransitive way of taking it; (2) the reflexive in Ps 58:8 proves that מלל signifies to cut off in the front or above, after which perhaps even Ps 37:2, Job 14:2; Job 18:16, by comparison with Job 24:24, are to be explained. In the last passage it runs: as the top of the stalk they are cut off (fut. Niph. of מלל). Such a cut or plucked ear of corn is called in Deut 23:25 מלילה, a Deuteronomic hapaxlegomenon which favours our way of taking the ימולל (with a most general subject = ימולל). Thus, too, ויבשׁ is better attached to what precedes: the cut grass becomes parched hay. Just such an alternation of morning springing froth and evening drying up is the alternation of the generations of men. The poet substantiates this in Ps 90:7. from the experience of those amongst whom he comprehended himself in the לנוּ of Ps 90:1, Hengstenberg takes Ps 90:7 to be a statement of the cause of the transitoriness set forth: its cause is the wrath of God; but the poet does not begin כי באפך but כי כלינו. The chief emphasis therefore lies upon the perishing, and כי is not argumentative but explicative. If the subject of כלינוּ were men in general (Olshausen), then it would be elucidating idem per idem. But, according to Ps 90:1, those who speak here are those whose refuge the Eternal One is. The poet therefore speaks in the name of the church, and confirms the lot of men from that which his people have experienced even down to the present time. Israel is able out of its own experience to corroborate what all men pass through; it has to pass through the very same experience as a special decree of God's wrath on account of its sins. Therefore in Ps 90:7-8 we stand altogether upon historical ground. The testimony of the inscription is here verified in the contents of the Psalm. The older generation that came out of Egypt fell a prey to the sentence of punishment, that they should gradually die off during the forty years' journey through the desert; and even Moses and Aaron, Joshua and Caleb only excepted, were included in this punishment on special grounds, Num 14:26., Deut 1:34-39. This it is over which Moses here laments. God's wrath is here called אף and חמה; just as the Book of Deuteronomy (in distinction from the other books of the Pentateuch) is fond of combining these two synonyms (Deut 9:19; Deut 29:22, Deut 29:27, cf. Gen 27:44.). The breaking forth of the infinitely great opposition of the holy nature of God against sin has swept away the church in the person of its members, even down to the present moment; נבהל as in Ps 104:29, cf. בּחלה, Lev 26:16. It is the consequence of their sins. עון signifies sin as the perversion of the right standing and conduct; עלוּם, that which is veiled in distinction from manifest sins, is the sum-total of hidden moral, and that sinful, conduct. There is no necessity to regard עלמנוּ as a defective plural; עלמים signifies youth (from a radically distinct word, עלם); secret sins would therefore be called עלמות according to Ps 19:13. God sets transgressions before Him when, because the measure is full and forgiveness is inadmissible, He makes them an object of punishment. שׁתּ (Ker, as in Ps 8:7 : שׁתּה, cf. Ps 6:4 ואתּ, Ps 74:6 ועתּ) has the accent upon the ultima before an initial guttural. The parallel to לנגדּך is למאור פּניך. עור is light, and מאור is either a body of light, as the sun and moon, or, as in this passage, the circle of light which the light forms. The countenance of God (פני ה) is God's nature in its inclination towards the world, and מאור פני ה is the doxa of His nature that is turned towards the world, which penetrates everything that is conformed to God as a gracious light (Num 6:25), and makes manifest to the bottom everything that is opposed to God and consumes it as a wrathful fire. Geneva 1599 90:5 Thou (f) carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up. (f) You take them away suddenly as with a flood. John Gill 90:5 Thou carriest them away as with a flood,.... As the whole world of the ungodly were with the deluge, to which perhaps the allusion is; the phrase is expressive of death; so the Targum, "if they are not converted, thou wilt bring death upon them;'' the swiftness of time is aptly signified by the flowing gliding stream of a flood, by the rolling billows and waves of it; so one hour, one day, one month, one year, roll on after another: moreover, the suddenness of death may be here intended, which comes in an hour unlooked for, and unaware of, as a flood comes suddenly, occasioned by hasty showers of rain; as also the irresistible force and power of it, which none can withstand; of which the rapidity of a flood is a lively emblem, and which carries all before it, and sweeps away everything that stands in its course; as death, by an epidemic and infectious disease, or in a battle, carries off thousands and ten thousands in a very little time; nor does it spare any, as a flood does not, of any age or sex, of any rank or condition of life; and, like a flood, makes sad destruction and devastation where it comes, and especially where it takes off great numbers; it not only turns beauty to ashes, and strength into weakness and corruption, but depopulates towns, and cities, and kingdoms; and as the flowing flood and gliding stream can never be fetched back again, so neither can life when past, not one moment of time when gone; see 2Kings 14:14, besides this phrase may denote the turbulent and tempestuous manner in which, sometimes, wicked men go out of the world, a storm being within and without, as in Job 27:20, "they are as a sleep"; or dream, which soon passeth away; in a sound sleep, time is insensibly gone; and a dream, before it can be well known what it is, is over and lost in oblivion; and so short is human life, Job 20:8 there may be, sometimes, a seeming pleasure enjoyed, as in dreams, but no satisfaction; as a man in sleep may dream that he is eating and drinking, and please himself with it; but, when he awakes, he is hungry and empty, and unsatisfied; and so is man with everything in this life, Is 29:8, and all things in life are a mere dream, as the honours, riches, and pleasures of it; a man rather dreams of honour, substance, and pleasure, than really enjoys them. Wicked men, while they live, are "as those that sleep"; as the Targum renders it; they have no spiritual senses, cannot see, hear, smell, taste, nor feel; they are without strength to everything that is spiritually good; inactive, and do none; are subject to illusions and mistakes; are in imminent danger, and unconcerned about it; and do not care to be jogged or awaked, and sleep on till they sleep the sleep of death, unless awaked by powerful and efficacious grace; and men when dead are asleep, not in their souls, but in their bodies; death is often in Scripture signified by a sleep, under which men continue until the resurrection, which is an awaking out of it: in the morning they are like grass, which groweth up or "passeth away", or "changeth" (d); or is changed; some understand this of the morning of the resurrection, when there will be a change for the better, a renovation, as Kimchi interprets the word; and which, from the use of it in the Arabic language, as Schultens observes (e), signifies to be green and flourishing, as grass in the morning is; and so intends a recovery of rigour and strength, as a man after sleep, and as the saints will have when raised from the dead. The Targum refers it to the world to come, "and in the world to come, as grass is cut down, they shall be changed or renewed;'' but it is rather to be understood of the flourishing of men in the morning of youth, as the next verse shows, where it is repeated, and where the change of grass is beautifully illustrated and explained. (d) "quae mutatur", Pagninus; "mutabitur", Montanus; "immutatur", Tigurine version; "transiens", Junius & Tremellius; "quae transit", Musculus, Gejerus, Michaelis. (e) Animadv. in Job, p. 34. John Wesley 90:5 Them - Mankind. Away - Universally, without exception or distinction. A sleep - Short and vain, as sleep is, and not minded 'till it be past. Robert Jamieson, A. R. Fausset and David Brown 90:5 Life is like grass, which, though changing under the influence of the night's dew, and flourishing in the morning, is soon cut down and withereth (Ps 103:15; 1Pet 1:24).
89:589:5: եւ ամք նոցա անարգութեամբ եղիցին։ Ընդ առաւօտս որպէս դալարի բուսցին, 5 Նրանց տարիները տառապալից պիտի լինեն. առաւօտեան խոտի պէս պիտի բուսնեն, 5 Կ’ընկղմես զանոնք, երազի պէս կ’ըլլան. Առտուն կանանչացած խոտի պէս կ’ըլլան. ^[574]եւ ամք նոցա անարգութեամբ`` եղիցին. ընդ առաւօտս որպէս դալարի ^[575]բուսցին: 89:5: եւ ամք նոցա անարգութեամբ եղիցին։ Ընդ առաւօտս որպէս դալարի բուսցին, 5 Նրանց տարիները տառապալից պիտի լինեն. առաւօտեան խոտի պէս պիտի բուսնեն, 5 Կ’ընկղմես զանոնք, երազի պէս կ’ըլլան. Առտուն կանանչացած խոտի պէս կ’ըլլան. zohrab-1805▾ eastern-1994▾ western am▾	89:589:6 Ты {как} наводнением уносишь их; они {как} сон, как трава, которая утром вырастает, 89:6 τὸ ο the πρωὶ πρωι early ἀνθήσαι ανθεω and; even παρέλθοι παρερχομαι pass; transgress τὸ ο the ἑσπέρας εσπερα evening ἀποπέσοι αποπιπτω fall from σκληρυνθείη σκληρυνω harden καὶ και and; even ξηρανθείη ξηραινω wither; dry 89:6 כִּ֤י kˈî כִּי that מִ֣י mˈî מִי who בַ֭ ˈva בְּ in † הַ the שַּׁחַק ššaḥˌaq שַׁחַק dust יַעֲרֹ֣ךְ yaʕᵃrˈōḵ ערך arrange לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH יִדְמֶ֥ה yiḏmˌeh דמה be like לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH בִּ bi בְּ in בְנֵ֥י vᵊnˌê בֵּן son אֵלִים׃ ʔēlîm אֵל god 89:6. mane quasi herba pertransiens mane floruit et abiit ad vesperam conteretur atque siccabiturIn the morning man shall grow up like grass; in the morning he shall flourish and pass away: in the evening he shall fall, grow dry, and wither. Thou carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up: 89:6 Ты {как} наводнением уносишь их; они {как} сон, как трава, которая утром вырастает, 89:6 τὸ ο the πρωὶ πρωι early ἀνθήσαι ανθεω and; even παρέλθοι παρερχομαι pass; transgress τὸ ο the ἑσπέρας εσπερα evening ἀποπέσοι αποπιπτω fall from σκληρυνθείη σκληρυνω harden καὶ και and; even ξηρανθείη ξηραινω wither; dry 89:6 כִּ֤י kˈî כִּי that מִ֣י mˈî מִי who בַ֭ ˈva בְּ in † הַ the שַּׁחַק ššaḥˌaq שַׁחַק dust יַעֲרֹ֣ךְ yaʕᵃrˈōḵ ערך arrange לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH יִדְמֶ֥ה yiḏmˌeh דמה be like לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH בִּ bi בְּ in בְנֵ֥י vᵊnˌê בֵּן son אֵלִים׃ ʔēlîm אֵל god 89:6. mane quasi herba pertransiens mane floruit et abiit ad vesperam conteretur atque siccabitur In the morning man shall grow up like grass; in the morning he shall flourish and pass away: in the evening he shall fall, grow dry, and wither. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 90:6: In the morning it flourisheth - This does not mean that it grows with any special vigor or rapidity in the morning, as if that were illustrative of the rapid growth of the young; but merely that, in fact, in the morning it is green and vigorous, and is cut down in the short course of a day, or before evening. The reference here is to grass as an emblem of man. And groweth up - The same word in the Hebrew which is used in the close of the pRev_ious verse. In the evening it is cut down, and withereth - In the short period of a day. What was so green and flourishing in the morning, is, at the close of the day, dried up. Life has been arrested, and death, with its consequences, has ensued. So with man. How often is this literally true, that those who are strong, healthy, vigorous, hopeful, in the morning, are at night pale, cold, and speechless in death! How striking is this as an emblem of man in general: so soon cut down; so soon numbered with the dead. Compare the notes at Isa 40:6-8; notes at Pe1 1:24-25. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:6: Psa 92:7; Job 14:2; Mat 6:30 John Gill 90:6 In the morning it flourisheth and groweth up,.... That is, the grass, through the dew that lay all night on it, and by the clear shining of the sun after rain, when it appears in great beauty and verdure; so man in the morning of his youth looks gay and beautiful, grows in the stature and strength of his body, and in the endowments of his mind; and it may be also in riches and wealth; it is well if he grows in grace, and in the knowledge of Christ: in the evening it is cut down, and withereth; the Targum adds, "through heat"; but it cannot be by the heat of the sun, when it is cut down at evening; but it withers in course, being cut down. This respects the latter part of life, the evening of old age; and the whole expresses the shortness of life, which is compared to grass, that now is in all its beauty and glory, and tomorrow is cast into the oven, Mt 6:30. This metaphor of grass, to set forth the frailty of man, and his short continuance, is frequently used; see Ps 37:2, 1Pet 1:24. It may be observed, that man's life is represented but as one day, consisting of a morning and an evening, which signifies the bloom and decline of life.
89:689:6: ընդ առաւօտս որպէս դալարի զուարճասցին եւ ծաղկեսցին, ընդ երեկոյս թարշամեսցին չորասցին եւ անկցին։ 6 առաւօտեան խոտի պէս պիտի դալարեն ու ծաղկեն. երեկոյեան պիտի թոռոմեն, չորանան ու ընկնեն: 6 Առտուն կը ծաղկի ու կը կանանչանայ, Իրիկունը կը կտրուի ու կը չորնայ։ ընդ առաւօտս որպէս դալարի զուարճասցին եւ ծաղկեսցին, ընդ երեկոյս թարշամեսցին, չորասցին եւ անկցին: 89:6: ընդ առաւօտս որպէս դալարի զուարճասցին եւ ծաղկեսցին, ընդ երեկոյս թարշամեսցին չորասցին եւ անկցին։ 6 առաւօտեան խոտի պէս պիտի դալարեն ու ծաղկեն. երեկոյեան պիտի թոռոմեն, չորանան ու ընկնեն: 6 Առտուն կը ծաղկի ու կը կանանչանայ, Իրիկունը կը կտրուի ու կը չորնայ։ zohrab-1805▾ eastern-1994▾ western am▾	89:6[89:5] утром цветет и зеленеет, вечером подсекается и засыхает; 89:7 ὅτι οτι since; that ἐξελίπομεν εκλειπω leave off; cease ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament σου σου of you; your καὶ και and; even ἐν εν in τῷ ο the θυμῷ θυμος provocation; temper σου σου of you; your ἐταράχθημεν ταρασσω stir up; trouble 89:7 אֵ֣ל ʔˈēl אֵל god נַ֭עֲרָץ ˈnaʕᵃroṣ ערץ tremble בְּ bᵊ בְּ in סֹוד־ sôḏ- סֹוד confidential talk קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy רַבָּ֑ה rabbˈā רַב much וְ֝ ˈw וְ and נֹורָ֗א nôrˈā ירא fear עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole סְבִיבָֽיו׃ sᵊvîvˈāʸw סָבִיב surrounding 89:7. consumpti enim sumus in furore tuo et in indignatione tua conturbati sumusFor in thy wrath we have fainted away: and are troubled in thy indignation. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth: [89:5] утром цветет и зеленеет, вечером подсекается и засыхает; 89:7 ὅτι οτι since; that ἐξελίπομεν εκλειπω leave off; cease ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament σου σου of you; your καὶ και and; even ἐν εν in τῷ ο the θυμῷ θυμος provocation; temper σου σου of you; your ἐταράχθημεν ταρασσω stir up; trouble 89:7 אֵ֣ל ʔˈēl אֵל god נַ֭עֲרָץ ˈnaʕᵃroṣ ערץ tremble בְּ bᵊ בְּ in סֹוד־ sôḏ- סֹוד confidential talk קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy רַבָּ֑ה rabbˈā רַב much וְ֝ ˈw וְ and נֹורָ֗א nôrˈā ירא fear עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole סְבִיבָֽיו׃ sᵊvîvˈāʸw סָבִיב surrounding 89:7. consumpti enim sumus in furore tuo et in indignatione tua conturbati sumus For in thy wrath we have fainted away: and are troubled in thy indignation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7:-10. От лица народа Моисей исповедует пред Богом греховность и заслуженность посылаемых на него бедствий и лишений. Народ погибал от божественного гнева (вероятно, разумеется здесь гибель евреев за время сорокалетнего странствования по пустыне); потому что Господь знает как все их поступки ("беззакония наши пред Тобою"), так даже и мысли и чувства ("тайное наше пред светом лица Твоего" - наша жизнь ясна, открыта пред Тобою). Следствием грехов евреев и кары за них от Бога была бедность, непрочность их внешнего благополучия и сокращение продолжительности жизни. Жизнь их обеднела и сократилась; она стала такой же кратковременной сравнительно с жизнью предшествующих поколений, как короток звук. Продолжительность жизни определяется теперь 7:0-ю годами, до 80-ти доживает более сильный. Но и эта, конечная пора человеческой жизни, которая должна бы быть самым лучшим временем, так как здесь человек должен бы пользоваться спокойно плодами своей предшествующей трудовой жизни, однако, характеризуется полною слабостью, беспомощностью и болезнями ("труд и болезнь"). Adam Clarke: Commentary on the Bible - 1831 90:7: We are consumed by thine anger - Death had not entered into the world, if men had not fallen from God. By thy wrath are we troubled - Pain, disease, and sickness are so many proofs of our defection from original rectitude. The anger and wrath of God are moved against all sinners. Even in protracted life we consume away, and only seem to live in order to die. "Our wasting lives grow shorter still,As days and months increase; And every beating pulse we tellLeaves but the number less." Albert Barnes: Notes on the Bible - 1834 90:7: For we are consumed by thine anger - That is, Death - the cutting off of the race of man - may be regarded as an expression of thy displeasure against mankind as a race of sinners. The death of man would not have occurred but for sin Gen 3:3, Gen 3:19; Rom 5:12; and all the circumstances connected with it - the fact of death, the dread of death, the pain that precedes death, the paleness and coldness and rigidity of the dead, and the slow and offensive returning to dust in the grave - all are adapted to be, and seem designed to be, illustrations of the anger of God against sin. We cannot, indeed, always say that death in a specific case is proof of the direct and special anger of God "in that case;" but we can say that death always, and death in its general features, may and should be regarded as an evidence of the divine displeasure against the sins of people. And by thy wrath - As expressed in death. Are we troubled - Are our plans confounded and broken up; our minds made sad and sorrowful; our habitations made abodes of grief. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:7: For we: Psa 90:9, Psa 90:11, Psa 39:11, Psa 59:13; Num 17:12, Num 17:13; Deu 2:14-16; Heb 3:10, Heb 3:11, Heb 3:17-19; Heb 4:1, Heb 4:2 are we: Exo 14:24; Rom 2:8, Rom 2:9 Geneva 1599 90:7 For we are (g) consumed by thine anger, and by thy wrath are we troubled. (g) You called us by the rods to consider the storms of our life and for our sins you shorten our days. John Gill 90:7 For we are consumed by thine anger,.... Kimchi applies this to the Jews in captivity; but it is to be understood of the Israelites in the wilderness, who are here introduced by Moses as owning and acknowledging that they were wasting and consuming there, as it was threatened they should; and that as an effect of the divine anger and displeasure occasioned by their sins; see Num 14:33. Death is a consumption of the body; in the grave worms destroy the flesh and skin, and the reins of a man are consumed within him; hell is a consumption or destruction of the soul and body, though both always continue: saints, though consumed in body by death, yet not in anger; for when flesh and heart fail, or "is consumed", "God is the strength of their hearts, and their portion for ever", Ps 73:26, their souls are saved in the day of the Lord Jesus, and their bodies will rise glorious and incorruptible; but the wicked are consumed at death, and in hell, in anger and hot displeasure: and by thy wrath are we troubled; the wrath of God produces trouble of mind, whenever it is apprehended, and especially in the views of death and eternity; and it is this which makes death the king of terrors, and men subject to bondage in life through fear of it, even the wrath to come, which follows upon it; nothing indeed, either in life or at death, or death itself, comes in wrath to the saints; nor is there any after it to them, though they have sometimes fearful apprehensions of it, and are troubled at it. John Wesley 90:7 Are consumed - Thou dost not suffer us to live so long as we might by the course of nature. Robert Jamieson, A. R. Fausset and David Brown 90:7 For--A reason, this is the infliction of God's wrath. troubled--literally, "confounded by terror" (Ps 2:5). Death is by sin (Rom 5:12). Though "secret," the light of God's countenance, as a candle, will bring sin to view (Prov 20:27; 1Cor 4:5).
89:789:7: Նուազեցա՛ք մեք ՚ի բարկութենէ քումմէ, եւ ՚ի սրտմտութենէ քումմէ խռովեցաք։ 7 Մենք մաշուեցինք քո բարկութիւնից, եւ քո զայրոյթից մենք խռովուեցինք: 7 Վասն զի քու բարկութենէդ կը մաշինք Եւ քու սրտմտութենէդ կը խռովինք։ Նուազեցաք մեք ի բարկութենէ քումմէ, եւ ի սրտմտութենէ քումմէ խռովեցաք: 89:7: Նուազեցա՛ք մեք ՚ի բարկութենէ քումմէ, եւ ՚ի սրտմտութենէ քումմէ խռովեցաք։ 7 Մենք մաշուեցինք քո բարկութիւնից, եւ քո զայրոյթից մենք խռովուեցինք: 7 Վասն զի քու բարկութենէդ կը մաշինք Եւ քու սրտմտութենէդ կը խռովինք։ zohrab-1805▾ eastern-1994▾ western am▾	89:789:7 ибо мы исчезаем от гнева Твоего и от ярости Твоей мы в смятении. 89:8 ἔθου τιθημι put; make τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὁ ο the αἰὼν αιων age; -ever ἡμῶν ημων our εἰς εις into; for φωτισμὸν φωτισμος illumination τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your 89:8 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s) צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service מִֽי־ mˈî- מִי who כָֽמֹ֖וךָ ḵˈāmˌôḵā כְּמֹו like חֲסִ֥ין׀ ḥᵃsˌîn חֲסִין [uncertain] יָ֑הּ yˈāh יָהּ the Lord וֶ֝ ˈwe וְ and אֱמֽוּנָתְךָ֗ ʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness סְבִיבֹותֶֽיךָ׃ sᵊvîvôṯˈeʸḵā סָבִיב surrounding 89:8. posuisti iniquitates nostras coram te neglegentias nostras in luce vultus tuiThou hast set our iniquities before thy eyes: our life in the light of thy countenance. For we are consumed by thine anger, and by thy wrath are we troubled: 89:7 ибо мы исчезаем от гнева Твоего и от ярости Твоей мы в смятении. 89:8 ἔθου τιθημι put; make τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὁ ο the αἰὼν αιων age; -ever ἡμῶν ημων our εἰς εις into; for φωτισμὸν φωτισμος illumination τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your 89:8 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אֱלֹ֘הֵ֤י ʔᵉlˈōhˈê אֱלֹהִים god(s) צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service מִֽי־ mˈî- מִי who כָֽמֹ֖וךָ ḵˈāmˌôḵā כְּמֹו like חֲסִ֥ין׀ ḥᵃsˌîn חֲסִין [uncertain] יָ֑הּ yˈāh יָהּ the Lord וֶ֝ ˈwe וְ and אֱמֽוּנָתְךָ֗ ʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness סְבִיבֹותֶֽיךָ׃ sᵊvîvôṯˈeʸḵā סָבִיב surrounding 89:8. posuisti iniquitates nostras coram te neglegentias nostras in luce vultus tui Thou hast set our iniquities before thy eyes: our life in the light of thy countenance. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 For we are consumed by thine anger, and by thy wrath are we troubled. 8 Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. 9 For all our days are passed away in thy wrath: we spend our years as a tale that is told. 10 The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. 11 Who knoweth the power of thine anger? even according to thy fear, so is thy wrath. Moses had, in the foregoing verses, lamented the frailty of human life in general; the children of men are as a sleep and as the grass. But here he teaches the people of Israel to confess before God that righteous sentence of death which they were under in a special manner, and which by their sins they had brought upon themselves. Their share in the common lot of mortality was not enough, but they are, and must live and die, under peculiar tokens of God's displeasure. Here they speak of themselves: We Israelites are consumed and troubled, and our days have passed away. I. They are here taught to acknowledge the wrath of God to be the cause of all their miseries. We are consumed, we are troubled, and it is by thy anger, by thy wrath (v. 7); our days have passed away in thy wrath, v. 9. The afflictions of the saints often come purely from God's love, as Job's; but the rebukes of sinners, and of good men for their sins, must be seen coming from the anger of God, who takes notice of, and is much displeased with, the sins of Israel. We are too apt to look upon death as no more than a debt owing to nature; whereas it is not so; if the nature of man had continued in its primitive purity and rectitude, there would have been no such debt owing to it. It is a debt to the justice of God, a debt to the law. Sin entered into the world, and death by sin. Are we consumed by decays of nature, the infirmities of age, or any chronic disease? We must ascribe it to God's anger. Are we troubled by any sudden or surprising stroke? That also is the fruit of God's wrath, which is thus revealed from heaven against the ungodliness and unrighteousness of men. II. They are taught to confess their sins, which had provoked the wrath of God against them (v. 8): Thou hast set our iniquities before thee, even our secret sins. It was not without cause that God was angry with them. He had said, Provoke me not, and I will do you no hurt; but they had provoked him, and will own that, in passing this severe sentence upon them, he justly punished them, 1. For their open contempts of him and the daring affronts they had given him: Thou hast set our iniquities before thee. God had herein an eye to their unbelief and murmuring, their distrusting his power and their despising the pleasant land: these he set before them when he passed that sentence on them; these kindled the fire of God's wrath against them and kept good things from them. 2. For their more secret departures from him: "Thou hast set our secret sins (those which go no further than the heart, and which are at the bottom of all the overt acts) in the light of thy countenance; that is, thou hast discovered these, and brought these also to the account, and made us to see them, who before overlooked them." Secret sins are known to God and shall be reckoned for. Those who in heart return into Egypt, who set up idols in their heart, shall be dealt with as revolters or idolaters. See the folly of those who go about to cover their sins, for they cannot cover them. III. They are taught to look upon themselves as dying and passing away, and not to think either of a long life or of a pleasant one; for the decree gone forth against them was irreversible (v. 9): All our days are likely to be passed away in thy wrath, under the tokens of thy displeasure; and, though we are not quite deprived of the residue of our years, yet we are likely to spend them as a tale that is told. The thirty-eight years which, after this, they wore away in the wilderness, were not the subject of the sacred history; for little or nothing is recorded of that which happened to them from the second year to the fortieth. After they came out of Egypt their time was perfectly trifled away, and was not worthy to be the subject of a history, but only of a tale that is told; for it was only to pass away time, like telling stories, that they spent those years in the wilderness; all that while they were in the consuming, and another generation was in the raising. When they came out of Egypt there was not one feeble person among their tribes (Ps. cv. 37); but now they were feeble. Their joyful prospect of a prosperous glorious life in Canaan was turned into the melancholy prospect of a tedious inglorious death in the wilderness; so that their whole life was now as impertinent a thing as ever any winter-tale was. That is applicable to the state of every one of us in the wilderness of this world: We spend our years, we bring them to an end, each year, and all at last, as a tale that is told--as the breath of our mouth in winter (so some), which soon disappears--as a thought (so some), than which nothing more quick--as a word, which is soon spoken, and then vanishes into air--or as a tale that is told. The spending of our years is like the telling of a tale. A year, when it past, is like a tale when it is told. Some of our years are a pleasant story, others as a tragical one, most mixed, but all short and transient: that which was long in the doing may be told in a short time. Our years, when they are gone, can no more be recalled than the word that we have spoken can. The loss and waste of our time, which are our fault and folly, may be thus complained of: we should spend our years like the despatch of business, with care and industry; but, alas! we do spend them like the telling of a tale, idle, and to little purpose, carelessly, and without regard. Every year passed as a tale that is told; but what was the number of them? As they were vain, so they were few (v. 10), seventy or eighty at most, which may be understood either, 1. Of the lives of the Israelites in the wilderness; all those that were numbered when they came out of Egypt, above twenty years old, were to die within thirty-eight years; they numbered those only that were able to go forth to war, most of whom, we may suppose, were between twenty and forty, who therefore must have all died before eighty years old, and many before sixty, and perhaps much sooner, which was far short of the years of the lives of their fathers. And those that lived to seventy or eighty, yet, being under a sentence of consumption and a melancholy despair of ever seeing through this wilderness-state, their strength, their life, was nothing but labour and sorrow, which otherwise would have been made a new life by the joys of Canaan. See what work sin made. Or, 2. Of the lives of men in general, ever since the days of Moses. Before the time of Moses it was usual for men to live about 100 years, or nearly 150; but, since, seventy or eighty is the common stint, which few exceed and multitudes never come near. We reckon those to have lived to the age of man, and to have had as large a share of life as they had reason to expect, who live to be seventy years old; and how short a time is that compared with eternity! Moses was the first that committed divine revelation to writing, which, before, had been transmitted by tradition; now also both the world and the church were pretty well peopled, and therefore there were not now the same reasons for men's living long that there had been. If, by reason of a strong constitution, some reach to eighty years, yet their strength then is what they have little joy of; it does but serve to prolong their misery, and make their death the more tedious; for even their strength then is labour and sorrow, much more their weakness; for the years have come which they have no pleasure in. Or it may be taken thus: Our years are seventy, and the years of some, by reason of strength, are eighty; but the breadth of our years (for so the latter word signifies, rather than strength), the whole extent of them, from infancy to old age, is but labour and sorrow. In the sweat of our face we must eat bread; our whole life is toilsome and troublesome; and perhaps, in the midst of the years we count upon, it is soon cut off, and we fly away, and do not live out half our days. IV. They are taught by all this to stand in awe of the wrath of God (v. 11): Who knows the power of thy anger? 1. None can perfectly comprehend it. The psalmist speaks as one afraid of God's anger, and amazed at the greatness of the power of it; who knows how far the power of God's anger can reach and how deeply it can wound? The angels that sinned knew experimentally the power of God's anger; damned sinners in hell know it; but which of us can fully comprehend or describe it? 2. Few do seriously consider it as they ought. Who knows it, so as to improve the knowledge of it? Those who make a mock at sin, and make light of Christ, surely do not know the power of God's anger. For, according to thy fear, so is thy wrath; God's wrath is equal to the apprehensions which the most thoughtful serious people have of it; let men have ever so great a dread upon them of the wrath of God, it is not greater than there is cause for and than the nature of the thing deserves. God has not in his word represented his wrath as more terrible than really it is; nay, what is felt in the other world is infinitely worse than what is feared in this world. Who among us can dwell with that devouring fire? Adam Clarke: Commentary on the Bible - 1831 90:8: Thou hast set our iniquities before thee - Every one of our transgressions is set before thee; noted and minuted down in thy awful register! Our secret sins - Those committed in darkness and privacy are easily discovered by thee, being shown by the splendours of thy face shining upon them. Thus we light a candle, and bring it into a dark place to discover its contents. O, what can be hidden from the allseeing eye of God? Darkness is no darkness to him; wherever he comes there is a profusion of light - for God is light! Albert Barnes: Notes on the Bible - 1834 90:8: Thou hast set our iniquities before thee - Thou hast arrayed them, or brought them forth to view, as a "reason" in thy mind for cutting us down. Death may be regarded as proof that God has brought before his mind the evidence of man's guilt, and has passed sentence accordingly. The fact of death at all; the fact that anyone of the race dies; the fact that human life has been made so brief, is to be explained on the supposition that God has arrayed before his own mind the reality of human depravity, and has adopted this as an illustration of his sense of the evil of guilt. Our secret sins - literally, "our secret;" or, that which was concealed or unknown. This may refer to the secret or hidden things of our lives, or to what has been concealed in our own bosoms; and the meaning may be, that God has judged in the case not by external appearances, or by what is seen by the world, but by what "he" has seen in the heart, and that he deals with us according to our real character. The reference is, indeed, to sin, but sin as concealed, hidden, forgotten; the sin of the heart; the sin which we have endeavored to hide from the world; the sin which has passed away from our own recollection. In the light of thy countenance - Directly before thee; in full view; so that thou canst see them all. In accordance with these, thou judgest man, and hence, his death. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:8: Thou: Psa 10:11, Psa 50:21, Psa 139:1-4; Job 34:21; Jer 9:13-16, Jer 16:17, Jer 23:24; Eze 8:12; Rev 20:12 our: Psa 19:12; Pro 5:21; Ecc 12:14; Luk 12:1, Luk 12:2; Rom 2:16; Co1 4:5; Heb 4:12, Heb 4:13; Jo1 3:20 in the: Psa 80:16 John Gill 90:8 Thou hast set our sins before thee,.... The cause of all trouble, consumption, and death; these are before the Lord, as the evidence, according to which he as a righteous Judge proceeds; this is opposed to the pardon of sin, which is expressed by a casting it behind his back, Is 38:17, our secret sins in the light of thy countenance; the Targum and Jarchi interpret it of the sins of youth; the word is in the singular number, and may be rendered, "our secret sin" (f); which has led some to think of original sin, which is hidden from, and not taken notice of by, the greatest part of the world, though it is the source and spring of all sin. It is not unusual for the singular to be put for the plural, and may intend all such sins as are secretly committed, and not known by other men, and such as are unobserved by men themselves; as the evil thoughts of their hearts, the foolish words of their mouths, and many infirmities of life, that are not taken notice of as sins: these are all known to God, and will be brought to light and into judgment by him, and will be set in "the light of his countenance"; which denotes not a gracious forgiveness of them, but his clear and distinct knowledge of them, and what a full evidence they give against men, to their condemnation and death; and intends not only a future, but the present view the Lord has of them, and his dealings with men in life, and at death, according to them. (f) "mostrum absconditum", Montanus; "sive occultum", Vatablus, Muis, Michaelis. John Wesley 90:8 Hast set - Thou dost observe them, as a righteous judge, and art calling us to an account for them. Secret sins - Which though hid from the eyes of men, thou hast brought to light by thy judgments.
89:889:8: Եդիր զմեղս մեր առաջի քո, եւ զկեանս մեր ՚ի լոյս երեսաց քոց։ 8 Մեր մեղքերը առջեւդ դրիր, իսկ մեր կեանքը՝ երեսիդ լոյսի տակ: 8 Մեր անօրէնութիւնները՝ քու առջեւդ Ու մեր ծածուկ մեղքերը քու երեսիդ լոյսին մէջ դրիր։ Եդիր զմեղս մեր առաջի քո, եւ ^[576]զկեանս մեր ի լոյս երեսաց քոց: 89:8: Եդիր զմեղս մեր առաջի քո, եւ զկեանս մեր ՚ի լոյս երեսաց քոց։ 8 Մեր մեղքերը առջեւդ դրիր, իսկ մեր կեանքը՝ երեսիդ լոյսի տակ: 8 Մեր անօրէնութիւնները՝ քու առջեւդ Ու մեր ծածուկ մեղքերը քու երեսիդ լոյսին մէջ դրիր։ zohrab-1805▾ eastern-1994▾ western am▾	89:889:8 Ты положил беззакония наши пред Тобою и тайное наше пред светом лица Твоего. 89:9 ὅτι οτι since; that πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day ἡμῶν ημων our ἐξέλιπον εκλειπω leave off; cease καὶ και and; even ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament σου σου of you; your ἐξελίπομεν εκλειπω leave off; cease τὰ ο the ἔτη ετος year ἡμῶν ημων our ὡς ως.1 as; how ἀράχνην αραχνη concerned with 89:9 אַתָּ֣ה ʔattˈā אַתָּה you מֹ֭ושֵׁל ˈmôšēl משׁל rule בְּ bᵊ בְּ in גֵא֣וּת ḡēʔˈûṯ גֵּאוּת rise הַ ha הַ the יָּ֑ם yyˈom יָם sea בְּ bᵊ בְּ in שֹׂ֥וא śˌô נשׂא lift גַ֝לָּ֗יו ˈḡallˈāʸw גַּל wave אַתָּ֥ה ʔattˌā אַתָּה you תְשַׁבְּחֵֽם׃ ṯᵊšabbᵊḥˈēm שׁבח be calm 89:9. omnes enim dies nostri transierunt in furore tuo consumpsimus annos nostros quasi sermonem loquensFor all our days are spent; and in thy wrath we have fainted away. Our years shall be considered as a spider: Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance: 89:8 Ты положил беззакония наши пред Тобою и тайное наше пред светом лица Твоего. 89:9 ὅτι οτι since; that πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day ἡμῶν ημων our ἐξέλιπον εκλειπω leave off; cease καὶ και and; even ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament σου σου of you; your ἐξελίπομεν εκλειπω leave off; cease τὰ ο the ἔτη ετος year ἡμῶν ημων our ὡς ως.1 as; how ἀράχνην αραχνη concerned with 89:9 אַתָּ֣ה ʔattˈā אַתָּה you מֹ֭ושֵׁל ˈmôšēl משׁל rule בְּ bᵊ בְּ in גֵא֣וּת ḡēʔˈûṯ גֵּאוּת rise הַ ha הַ the יָּ֑ם yyˈom יָם sea בְּ bᵊ בְּ in שֹׂ֥וא śˌô נשׂא lift גַ֝לָּ֗יו ˈḡallˈāʸw גַּל wave אַתָּ֥ה ʔattˌā אַתָּה you תְשַׁבְּחֵֽם׃ ṯᵊšabbᵊḥˈēm שׁבח be calm 89:9. omnes enim dies nostri transierunt in furore tuo consumpsimus annos nostros quasi sermonem loquens For all our days are spent; and in thy wrath we have fainted away. Our years shall be considered as a spider: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:9: We spend our years as a tale - The Vulgate has: Anni nostri sicut aranea meditabuntur; "Our years pass away like those of the spider." Our plans and operations are like the spider's web; life is as frail, and the thread of it as brittle, as one of those that constitute the well-wrought and curious, but fragile, habitation of that insect. All the Versions have the word spider; but it neither appears in the Hebrew, nor in any of its MSS. which have been collated. My old Psalter has a curious paraphrase here: "Als the iran (spider) makes vayne webs for to take flese (flies) with gile, swa our yeres ere ockupide in ydel and swikel castes about erthly thynges; and passes with outen frute of gude werks, and waste in ydel thynkyns." This is too true a picture of most lives. But the Hebrew is different from all the Versions. "We consume our years (כמו הגה kemo hegeh) like a groan." We live a dying, whining, complaining life, and at last a groan is its termination! How amazingly expressive! Albert Barnes: Notes on the Bible - 1834 90:9: For all our days are passed away in thy wrath - Margin, "turned." The Hebrew word - פנה pâ nâ h - means to "turn;" then, to turn to or "from" anyone; and hence, to turn away as if to flee or depart. Here it means that our days seem to turn from us; to give the back to us; to be unwilling to remain with us; to leave us. This seems to be the fruit or result of the anger of God, as if he were unwilling that our days should attend us any longer. Or, it is as if he took away our days, or caused them to turn away, because he was angry and was unwilling that we should any longer enjoy them. The cutting off of life in any manner is a proof of the divine displeasure; and in every instance death should be regarded as a new illustration of the fact that the race is guilty. We spend our years as a tale that is told - Margin, "meditation." The Hebrew word - הגה hegeh - means properly (a) a muttering, or growling, as of thunder; (b) a sighing or moaning; (c) a meditation, thought. It means here, evidently, thought; that is, life passes away as rapidly as thought. It has no permanency. It makes no impression. Thought is no sooner come than it is gone. So rapid, so fleeting, so unsubstantial is life. The Septuagint and the Latin Vulgate in some unaccountable way render this "as a spider." The translation in our common version, "as a tale that is told," is equally unauthorized, as there is nothing corresponding to this in the Hebrew. The image in the original is very striking and beautiful. Life passes with the rapidity of thought! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:9: For: Psa 78:33 passed: Heb. turned we spend: The Vulgate has, Anni nostri sicut aranea mediatabuntur, "Our years pass away like those of the spider." Our plans and operations are like the spider's web. Life is as frail, and the thread of it as brittle, as one of those which constitute the well-wrought and curious, but fragile habitation of that insect. All the versions have the word spider, but it is not found in any Hebrew manuscripts, or edition yet collated. The Hebrew might be rendered, "We consume our lives with a groan," kemo hegeh. a tale: Heb. a meditation, Psa 90:4, Psa 39:5 Carl Friedrich Keil and Franz Delitzsch 90:9 After the transitoriness of men has now been confirmed in Ps 90:6. out of the special experience of Israel, the fact that this particular experience has its ground in a divine decree of wrath is more definitely confirmed from the facts of this experience, which, as Ps 90:11. complain, unfortunately have done so little to urge them on to the fear of God, which is the condition and the beginning of wisdom. In Ps 90:9 we distinctly hear the Israel of the desert speaking. That was a generation that fell a prey to the wrath of God (דּור עברתו, Jer 7:29). עברה is wrath that passes over, breaks through the bounds of subjectivity. All their days (cf. Ps 103:15) are passed away (פּנה, to turn one's self, to turn, e.g., Deut 1:24) in such wrath, i.e., thoroughly pervaded by it. They have spent their years like a sound (כּמו־הגה), which has hardly gone forth before it has passed away, leaving no trace behind it; the noun signifies a gentle dull sound, whether a murmur (Job 37:2) or a groan (Ezek 2:10). With בּהם in Ps 90:10 the sum is stated: there are comprehended therein seventy years; they include, run up to so many. Hitzig renders: the days wherein (בהם) our years consist are seventy years; but שׁנותינו side by side with ימי must be regarded as its more minute genitival definition, and the accentuation cannot be objected to. Beside the plural שׁנים the poetic plural שׁנות appears here, and it also occurs in Deut 32:7 (and nowhere else in the Pentateuch). That of which the sum is to be stated stands first of all as a casus absol. Luther's rendering: Siebenzig Jar, wens hoch kompt so sinds achtzig (seventy years, or at the furthest eighty years), as Symmachus also meant by his ἐν παραδόξῳ (in Chrysostom), is confirmed by the Talmudic הגיע לגבורות, "to attain to extreme old age" (B. Moכd katan, 28a), and rightly approved of by Hitzig and Olshausen. גבוּרת signifies in Ps 71:16 full strength, here full measure. Seventy, or at most eighty years, were the average sum of the extreme term of life to which the generation dying out in the wilderness attained. ורהבּם the lxx renders τὸ πλεῖον αὐτῶν, but רהבּם is not equivalent to רבּם. The verb רהב signifies to behave violently, e.g., of importunate entreaty, Prov 6:3, of insolent treatment, Is 3:5, whence רהב (here רהב), violence, impetuosity, and more especially a boastful vaunting appearance or coming forward, Job 9:13; Is 30:7. The poet means to say that everything of which our life is proud (riches, outward appearance, luxury, beauty, etc.), when regarded in the right light, is after all only עמל, inasmuch as it causes us trouble and toil, and און, because without any true intrinsic merit and worth. To this second predicate is appended the confirmatory clause. חישׁ is infin. adverb. from חוּשׁ, הישׁ, Deut 32:35 : speedily, swiftly (Symmachus, the Quinta, and Jerome). The verb גּוּז signifies transire in all the Semitic dialects; and following this signification, which is applied transitively in Num 11:31, the Jewish expositors and Schultens correctly render: nam transit velocissime. Following upon the perfect גּז, the modus consecutivus ונּעפה maintains its retrospective signification. The strengthening of this mood by means of the intentional ah is more usual with the 1st pers. sing., e.g., Gen 32:6, than with the 1st pers. plur., as here and in Gen 41:11; Ew. 232, g. The poet glances back from the end of life to the course of life. And life, with all of which it had been proud, appears as an empty burden; for it passed swiftly by and we fled away, we were borne away with rapid flight upon the wings of the past. Such experience as this ought to urge one on to the fear of God; but how rarely does this happen! and yet the fear of God is the condition (stipulation) and the beginning of wisdom. The verb ידע in Ps 90:11, just as it in general denotes not merely notional but practically living and efficient knowledge, is here used of a knowledge which makes that which is known conduce to salvation. The meaning of וּכיראתך is determined in accordance with this. The suffix is here either gen. subj.: according to Thy fearfulness (יראה as in Ezek 1:18), or gen. obj.: according to the fear that is due to Thee, which in itself is at once (cf. Ps 5:8; Ex 20:20; Deut 2:25) more natural, and here designates the knowledge which is so rarely found, as that which is determined by the fear of God, as a truly religious knowledge. Such knowledge Moses supplicates for himself and for Israel: to number our days teach us rightly to understand. 1Kings 23:17, where כּן ידע signifies "he does not know it to be otherwise, he is well aware of it," shows how כּן is meant. Hitzig, contrary to the accentuation, draws it to למנות ימינו; but "to number our days" is in itself equivalent to "hourly to contemplate the fleeting character and brevity of our lifetime;" and כּן הודע prays for a true qualification for this, and one that accords with experience. The future that follows is well adapted to the call, as frequently aim and result. But הביא is not to be taken, with Ewald and Hitzig, in the signification of bringing as an offering, a meaning this verb cannot have of itself alone (why should it not have been ונקריב?). Bttcher also erroneously renders it after the analogy of Prov 2:10 : "that we may bring wisdom into the heart," which ought to be בּלב. הביא, deriving its meaning from agriculture, signifies "to carry off, obtain, gain, prop. to bring in," viz., into the barn, 2Kings 9:10, Hagg. Ps 1:6; the produce of the field, and in a general way gain or profit, is hence called תּבוּאה. A wise heart is the fruit which one reaps or garners in from such numbering of the days, the gain which one carries off from so constantly reminding one's self of the end. לבב חכמה is a poetically intensified expression for לב חכם, just as לב מרפּא in Prov 14:30 signifies a calm easy heart. Geneva 1599 90:9 For all our days are passed away in thy wrath: we (h) spend our years as a tale [that is told]. (h) Our days are not only short but miserable as our sins daily provoke your wrath. John Gill 90:9 For all our days are passed away in thy wrath,.... The life of man is rather measured by days than by months or years; and these are but few, which pass away or "decline" (g) as the day does towards the evening; see Jer 6:4 or "turn away their face", as the word (h) may be rendered: they turn their backs upon us, and not the face to us; so that it is a hard thing to get time by the forelock; and these, which is worst of all, pass away in the "wrath" of God. This has a particular reference to the people of Israel in the wilderness, when God had swore in his wrath they should not enter into the land of Canaan, but wander about all their days in the wilderness, and be consumed there; so that their days manifestly passed away under visible marks of the divine displeasure; and this is true of all wicked men, who are by nature children of wrath, and go through the world, and out of it, as such: and even it may be said of man in general; the ailments, diseases, and calamities, that attend the state of infancy and youth; the losses, crosses, and disappointments, vexations and afflictions, which wait upon man in riper years; and the evils and infirmities of old age, do abundantly confirm this truth: none but God's people can, in any sense, be excepted from it, on whom no wrath comes, being loved with an everlasting love; and yet these, in their own apprehensions, have frequently the wrath of God upon them, and pass many days under a dreadful sense of it: we spend our years as a tale that is told; or as a "meditation" (y) a thought of the heart, which quickly passes away; or as a "word" (z), as others, which is soon pronounced and gone; or as an assemblage of words, a tale or story told, a short and pleasant one; for long tales are not listened to; and the pleasanter they are, the shorter the time seems to be in which they are told: the design of the metaphor is to set forth the brevity, and also the vanity, of human life; for in tales there are often many trifling and vain things, as well as untruths told; men of low degree are vanity, and men of high degree a lie, in every state; and, in their best state, they are altogether vanity: a tale is a mere amusement; affects for a while, if attended to, and then is lost in oblivion; and such is human life: in a tale there is oftentimes a mixture, something pleasant, and something tragic; such changes are there in life, which is filled up with different scenes of prosperity and adversity: and perhaps this phrase may point at the idle and unprofitable way and manner in which the years of life are spent, like that of consuming time by telling idle stories; some of them spent in youthful lusts and pleasures; others in an immoderate pursuit of the world, and the things of it; very few in a religious way, and these with great imperfection, and to very little purpose and profit; and particularly point to the children of Israel in the wilderness, who how they spent their time for thirty eight years there, we have no tale nor story of it. The Targum is, "we have consumed the days of our life as the breath or vapour of the mouth in winter,'' which is very visible, and soon passes away; see Jas 4:14. (g) "declinaverunt", Pagninus, Montanus; "declinant", Munster, Muis. (h) "Deflectunt faciem", Gejerus, so Ainsworth. (y) "sicut cogitationem", Gejerus, Michaelis; so Ainsworth. (z) "Sicut sermonem", Pagninus, Montanus; "instar locutionis", Musculus, Vatablus; "dicto citius", Tigurine version. Robert Jamieson, A. R. Fausset and David Brown 90:9 are passed--literally, "turn," as to depart (Jer 6:4). spend--literally, "consume." as a tale--literally, "a thought," or, "a sigh" (Ezek 2:10).
89:989:9: Ամենայն աւուրք մեր նուաղեցան, եւ ՚ի բարկութենէ քումմէ խռովեցաք։ Ժամանակ ամաց մերոց անդադա՛ր որպէս սարդի[7295], [7295] Ոմանք.Եւ մեք ՚ի բարկութենէ քումմէ։ 9 Մեր օրերը բոլորովին նուազեցին, եւ մենք խռովուեցինք քո բարկութիւնից: Մեր կեանքի ժամանակը դադար չունի սարդի նման: 9 Վասն զի մեր բոլոր օրերը քու բարկութիւնովդ կ’անցնին, Մեր տարիները՝ ցնորքի մը պէս։ ^[577]Ամենայն աւուրք մեր նուաղեցան, եւ ի բարկութենէ քումմէ խռովեցաք. ժամանակ ամաց մերոց անդադար որպէս սարդի: 89:9: Ամենայն աւուրք մեր նուաղեցան, եւ ՚ի բարկութենէ քումմէ խռովեցաք։ Ժամանակ ամաց մերոց անդադա՛ր որպէս սարդի[7295], [7295] Ոմանք.Եւ մեք ՚ի բարկութենէ քումմէ։ 9 Մեր օրերը բոլորովին նուազեցին, եւ մենք խռովուեցինք քո բարկութիւնից: Մեր կեանքի ժամանակը դադար չունի սարդի նման: 9 Վասն զի մեր բոլոր օրերը քու բարկութիւնովդ կ’անցնին, Մեր տարիները՝ ցնորքի մը պէս։ zohrab-1805▾ eastern-1994▾ western am▾	89:989:9 Все дни наши прошли во гневе Твоем; мы теряем лета наши, как звук. 89:10 αἱ ο the ἡμέραι ημερα day τῶν ο the ἐτῶν ετος year ἡμῶν ημων our ἐν εν in αὐτοῖς αυτος he; him ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year ἐὰν εαν and if; unless δὲ δε though; while ἐν εν in δυναστείαις δυναστεια eighty ἔτη ετος year καὶ και and; even τὸ ο the πλεῖον πλειων more; majority αὐτῶν αυτος he; him κόπος κοπος labor; weariness καὶ και and; even πόνος πονος pain ὅτι οτι since; that ἐπῆλθεν επερχομαι come on / against πραΰτης πραυτης gentleness ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even παιδευθησόμεθα παιδευω discipline 89:10 אַתָּ֤ה ʔattˈā אַתָּה you דִכִּ֣אתָ ḏikkˈiṯā דכא oppress כֶ ḵe כְּ as † הַ the חָלָ֣ל ḥālˈāl חָלָל pierced רָ֑הַב rˈāhav רַהַב [Egypt] בִּ bi בְּ in זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm עֻ֝זְּךָ֗ ˈʕuzzᵊḵˈā עֹז power פִּזַּ֥רְתָּ pizzˌartā פזר scatter אֹויְבֶֽיךָ׃ ʔôyᵊvˈeʸḵā איב be hostile 89:10. dies annorum nostrorum in ipsis septuaginta anni si autem multum octoginta anni et quod amplius est labor et dolor quoniam transivimus cito et avolavimusThe days of our years in them are threescore and ten years. But if in the strong they be fourscore years: and what is more of them is labour and sorrow. For mildness is come upon us: and we shall be corrected. For all our days are passed away in thy wrath: we spend our years as a tale: 89:9 Все дни наши прошли во гневе Твоем; мы теряем лета наши, как звук. 89:10 αἱ ο the ἡμέραι ημερα day τῶν ο the ἐτῶν ετος year ἡμῶν ημων our ἐν εν in αὐτοῖς αυτος he; him ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year ἐὰν εαν and if; unless δὲ δε though; while ἐν εν in δυναστείαις δυναστεια eighty ἔτη ετος year καὶ και and; even τὸ ο the πλεῖον πλειων more; majority αὐτῶν αυτος he; him κόπος κοπος labor; weariness καὶ και and; even πόνος πονος pain ὅτι οτι since; that ἐπῆλθεν επερχομαι come on / against πραΰτης πραυτης gentleness ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even παιδευθησόμεθα παιδευω discipline 89:10 אַתָּ֤ה ʔattˈā אַתָּה you דִכִּ֣אתָ ḏikkˈiṯā דכא oppress כֶ ḵe כְּ as † הַ the חָלָ֣ל ḥālˈāl חָלָל pierced רָ֑הַב rˈāhav רַהַב [Egypt] בִּ bi בְּ in זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm עֻ֝זְּךָ֗ ˈʕuzzᵊḵˈā עֹז power פִּזַּ֥רְתָּ pizzˌartā פזר scatter אֹויְבֶֽיךָ׃ ʔôyᵊvˈeʸḵā איב be hostile 89:10. dies annorum nostrorum in ipsis septuaginta anni si autem multum octoginta anni et quod amplius est labor et dolor quoniam transivimus cito et avolavimus The days of our years in them are threescore and ten years. But if in the strong they be fourscore years: and what is more of them is labour and sorrow. For mildness is come upon us: and we shall be corrected. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:10: Threescore years and ten - See the note on the title of this Psalm 90 (note). This Psalm could not have been written by Moses, because the term of human life was much more extended when he flourished than eighty years at the most. Even in David's time many lived one hundred years, and the author of Ecclesiasticus, who lived after the captivity, fixed this term at one hundred years at the most (Sirach 18:9); but this was merely a general average, for even in our country we have many who exceed a hundred years. Yet is their strength labor and sorrow - This refers to the infirmities of old age, which, to those well advanced in life, produce labor and sorrow. It is soon cut of - It - the body, is soon cut off. And we fly away - The immortal spirit wings its way into the eternal world. Albert Barnes: Notes on the Bible - 1834 90:10: The days of our years - Margin, "As for the days of our years, in them are seventy years." Perhaps the language would better be translated: "The days of our years! In them are seventy years;" or, they amount to seventy years. Thus the psalmist is represented as reflecting on human life - on the days that make up the years of life; - as fixing his thought on those days and years, and taking the sum of them. The days of our years - what are they? Are threescore years and ten - Not as life originally was, but as it has been narrowed down to about that period; or, this is the ordinary limit of life. This passage proves that the psalm was written when the life of man had been shortened, and had been reduced to about what it is at present; for this description will apply to man now. It is probable that human life was gradually diminished until it became fixed at the limit which now bounds it, and which is to remain as the great law in regard to its duration upon the earth. All animals, as the horse, the mule, the elephant, the eagle, the raven, the bee, the butterfly, have each a fixed limit of life, wisely adapted undoubtedly to the design for which they were made, and to the highest happiness of the whole. So of man. There can be no doubt that there are good reasons - some of which could be easily suggested - why his term of life is no longer. But, at any rate, it is no longer; and in that brief period he must accomplish all that he is to do in reference to this world, and all that is to be done to prepare him for the world to come. It is obvious to remark that man has enough to do to fill up the time of his life; that life to man is too precious to be wasted. And if by reason of strength ... - If there be unusual strength or vigor of natural constitution; or if the constitution has not been impaired or broken by toil, affliction, or vicious indulgence; or if the great laws of health have been understood and observed. Any of these causes may contribute to lengthen out life - or they may all be combined; and under these, separately or combined, life is sometimes extended beyond its ordinary limits. Yet the period of seventy is the ordinary limit beyond which few can go; the great mass fall long before they reach that. Yet is their strength - Hebrew, "Their pride." That of which a man who has reached that period might be disposed to boast - as if it were owing to himself. There is, at that time of life, as well as at other times, great danger lest that which we have received from God, and which is in no manner to be traced to ourselves, may be an occasion of pride, as if it were our own, or as if it were secured by our own prudence, wisdom, or merit. May it not, also, be implied here that a man who has reached that period of life - who has survived so many others - who has seen so many fall by imprudence, or vice, or intemperance - will be in special danger of being proud, as if it were by some special virtue of his own that his life had been thus lengthened out? Perhaps in no circumstances will the danger of pride be more imminent than when one has thus passed safely through dangers where others have fallen, and practiced temperance while others have yielded to habits of intemperance, and taken care of his own health while others have neglected theirs. The tendency to pride in man does not die out because a man grows old. Labour and sorrow - The word rendered "labour" - עמל ‛ â mâ l - means properly "toil;" that is, wearisome labor. The idea here is, that toil then becomes burdensome; that the body is oppressed with it, and soon grows weary and exhausted; that life itself is like labor or wearisome toil. The old man is constantly in the condition of one who is weary; whose powers are exhausted; and who feels the need of repose. The word rendered "sorrow" - און 'â ven - means properly "nothingness, vanity;" Isa 41:29; Zac 10:2; then, nothingness as to worth, unworthiness, iniquity - which is its usual meaning; Num 23:21; Job 36:21; Isa 1:13; and then, evil, adversity, calamity; Pro 22:8; Gen 35:18. This latter seems to be the meaning here. It is, that happiness cannot ordinarily be found at that period of life; that to lengthen out life does not add materially to its enjoyment; that to do it, is but adding trouble and sorrow. The ordinary hopes and plans of life ended; the companions of other years departed; the offices and honors of the world in other hands; a new generation on the stage that cares little for the old one now departing; a family scattered or in the grave; the infirmities of advanced years on him; his faculties decayed; the buoyancy of life gone; and now in his second childhood dependent on others as he was in his first; how little of happiness is there in such a condition! How appropriate is it to speak of it as a time of "sorrow!" How little desirable is it for a man to reach extreme old age! And how kind and merciful the arrangement by which man is ordinarily removed from the world before the time of "trouble and sorrow" thus comes! There are commonly just enough people of extreme old age upon the earth to show us impressively that it is not "desirable" to live to be very old; just enough to keep this lesson with salutary force before the minds of those in earlier life; just enough, if we saw it aright, to make us willing to die before that period comes! For it is soon cut off ... - Prof. Alexander renders this, "For he drives us fast;" that is, God drives us - or, one seems to drive, or to urge us on. The word used here - גז gā z - is commonly supposed to be derived from גזז gâ zaz, to cut, as to cut grass, or to mow; and then, to shear, sc. a flock - which is its usual meaning. Thus it would signify, as in our translation, to be cut off. This is the Jewish interpretation. The word, however, may be more properly regarded as derived from גוז gû z, which occurs in but one other place, Num 11:31, where it is rendered "brought," as applied to the quails which were brought or driven forward by the east wind. This word means, to pass through, to pass over, to pass away; and then, to cause to pass over, as the quails were Num 11:31 by the east wind. So it means here, that life is soon passed over, and that we flee away, as if driven by the wind; as if impelled or urged forward as chaff or any light substance is by a gale. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:10: The days: etc. Heb. As for the days of our years, in them are seventy years, Gen 47:9; Deu 34:7 yet: Sa2 19:35; Kg1 1:1; Ecc 12:2-7 for: Psa 78:39; Job 14:10 *marg. Job 24:24; Isa 38:12; Luk 12:20; Jam 4:14 Geneva 1599 90:10 The days of our years [are] threescore years and ten; and if by reason of strength [they be] (i) fourscore years, yet [is] their strength labour and sorrow; for it is soon cut off, and we fly away. (i) Meaning according to the common state of life. John Gill 90:10 The days of our years are threescore years and ten,.... In the Hebrew text it is, "the days of our years in them are", &c. (a); which refers either to the days in which we live, or to the persons of the Israelites in the wilderness, who were instances of this term of life, in whom perhaps it first took place in a general way: before the flood, men lived to a great age; some nine hundred years and upwards; after the flood, men lived not so long; the term fixed then, as some think, was an hundred and twenty years, grounding it on the passage in Gen 6:3, but now, in the time of Moses, it was brought to threescore years and ten, or eighty at most: of those that were numbered in the wilderness of Sinai, from twenty years and upwards, there were none left, save Joshua and Caleb, when the account was taken in the plains of Moab; see Num 14:29, so that some must die before they were sixty; others before seventy; and perhaps all, or however the generality of them, before eighty: and, from that time, this was the common age of men, some few excepted; to the age of seventy David lived, 2Kings 5:4, and so it has been ever since; many never come up to it, and few go beyond it: this is not only pointed at in revelation, but is what the Heathens have observed. Solon used to say, the term of human life was seventy years (b); so others; and a people called Berbiccae, as Aelianus relates (c), used to kill those of them that lived above seventy years of age, having exceeded the term of life. The Syriac version is, "in our days our years are seventy years"; with which the Targum agrees, "the days of our years in this world are seventy years of the stronger;'' for it is in them that such a number of years is arrived unto; or "in them", that is, in some of them; in some of mankind, their years amount hereunto, but not in all: "and if by reason of strength they be fourscore years"; through a good temperament of body, a healthful and strong constitution, under a divine blessing, some may arrive to the age of eighty; there have been some instances of a strong constitution at this age and upwards, but not very common; see Josh 14:11, for, generally speaking, such who through strength of body live to such an age, yet is their strength labour and sorrow; they labour under great infirmities, feel much pain, and little pleasure, as Barzillai at this age intimates, 2Kings 19:35, these are the evil days (d), in which is no pleasure, Eccles 12:1, or "their largeness or breadth is labour and sin" (e); the whole extent of their days, from first to last, is spent in toil and labour to live in the world; and is attended with much sin, and so with much sorrow: for it is soon cut off; either the strength of man, or his age, by one disease or incident or another, like grass that is cut down with the scythe, or a flower that is cropped by the hand; see Job 14:2, and we fly away; as a shadow does, or as a bird with wings; out of time into eternity; from the place of our habitation to the grave; from a land of light to the regions of darkness: it is well if we fly away to heaven and happiness. (a) "in ipsis", Pagninus, Montanus; "in quibus vivimus", Tigurine version, Vatablus. (b) Laertius in Vita Solon. p. 36. Herodotus, l. 1. sive Clio, c. 32. Macrob. in Somno Scipionis, l. 1. c. 6. p. 58. & Plin. Epist. l. 1. Ep. 12. & Solon. Eleg. apud Clement. Alex. Stromat. l. 6. p. 685, 686. (c) Vat. Hist. l. 4. c. 1. (d) "----tristisque senectus et labor----". Virgil. Georg. l. 3. v. 67. (e) "amplitudo eorum", Montanus. John Wesley 90:10 Our years - Of the generality of mankind, in that and all following ages, some few persons excepted. Flee - We do not now go to death, as we do from our very birth, but flee swiftly away like a bird, as this word signifies. Robert Jamieson, A. R. Fausset and David Brown 90:10 Moses' life was an exception (Deut 34:7). Tit is . . . cut off--or, "driven," as is said of the quails in using the same word (Num 11:31). In view of this certain and speedy end, life is full of sorrow.
89:1089:10: եւ թիւ աւուրց ամաց մերոց ՚ի նոսա եւթանասուն ամ։ Ապա թէ առաւել եւս՝ ութսուն ամ. որ ինչ աւելի քան զայն ցաւօ՛ք եւ հեծութեամբ։ Եկն ՚ի վերայ մեր հեզութիւն, եւ խրատեցաք[7296]. [7296] Ոմանք.Եւ որ ինչ աւելի քան։ 10 Մեր կեանքի օրերի թիւն է եօթանասուն տարի, կամ առաւելագոյնը՝ ութսուն տարի, որոնց մեծ մասն անցնում է ցաւով ու հեծութեամբ: Մեզ վրայ հեզութիւն իջաւ, եւ մենք խրատուեցինք: 10 Մեր կեանքի տարիները եօթանասուն են. Եթէ զօրութիւնով ութսուն ալ ըլլան, Տակաւին անոնց փառքը աշխատանք ու ցաւ է, Վասն զի անոնք շուտով կ’անցնին ու մենք կը թռչինք։ եւ թիւ աւուրց`` ամաց մերոց ի նոսա եւթանասուն ամ. ապա թէ առաւել եւս` ութսուն ամ. որ ինչ աւելի քան զայն` ցաւօք եւ հեծութեամբ. ^[578]եկն ի վերայ մեր հեզութիւն եւ խրատեցաք: 89:10: եւ թիւ աւուրց ամաց մերոց ՚ի նոսա եւթանասուն ամ։ Ապա թէ առաւել եւս՝ ութսուն ամ. որ ինչ աւելի քան զայն ցաւօ՛ք եւ հեծութեամբ։ Եկն ՚ի վերայ մեր հեզութիւն, եւ խրատեցաք[7296]. [7296] Ոմանք.Եւ որ ինչ աւելի քան։ 10 Մեր կեանքի օրերի թիւն է եօթանասուն տարի, կամ առաւելագոյնը՝ ութսուն տարի, որոնց մեծ մասն անցնում է ցաւով ու հեծութեամբ: Մեզ վրայ հեզութիւն իջաւ, եւ մենք խրատուեցինք: 10 Մեր կեանքի տարիները եօթանասուն են. Եթէ զօրութիւնով ութսուն ալ ըլլան, Տակաւին անոնց փառքը աշխատանք ու ցաւ է, Վասն զի անոնք շուտով կ’անցնին ու մենք կը թռչինք։ zohrab-1805▾ eastern-1994▾ western am▾	89:1089:10 Дней лет наших семьдесят лет, а при большей крепости восемьдесят лет; и самая лучшая пора их труд и болезнь, ибо проходят быстро, и мы летим. 89:11 τίς τις.1 who?; what? γινώσκει γινωσκω know τὸ ο the κράτος κρατος dominion τῆς ο the ὀργῆς οργη passion; temperament σου σου of you; your καὶ και and; even ἀπὸ απο from; away τοῦ ο the φόβου φοβος fear; awe σου σου of you; your τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your 89:11 לְךָ֣ lᵊḵˈā לְ to שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens אַף־ ʔaf- אַף even לְךָ֥ lᵊḵˌā לְ to אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth תֵּבֵ֥ל tēvˌēl תֵּבֵל world וּ֝ ˈû וְ and מְלֹאָ֗הּ mᵊlōʔˈāh מְלֹא fullness אַתָּ֥ה ʔattˌā אַתָּה you יְסַדְתָּֽם׃ yᵊsaḏtˈām יסד found 89:11. quis novit fortitudinem irae tuae et secundum timorem tuum indignationem tuamWho knoweth the power of thy anger, and for thy fear The days of our years [are] threescore years and ten; and if by reason of strength [they be] fourscore years, yet [is] their strength labour and sorrow; for it is soon cut off, and we fly away: 89:10 Дней лет наших семьдесят лет, а при большей крепости восемьдесят лет; и самая лучшая пора их труд и болезнь, ибо проходят быстро, и мы летим. 89:11 τίς τις.1 who?; what? γινώσκει γινωσκω know τὸ ο the κράτος κρατος dominion τῆς ο the ὀργῆς οργη passion; temperament σου σου of you; your καὶ και and; even ἀπὸ απο from; away τοῦ ο the φόβου φοβος fear; awe σου σου of you; your τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your 89:11 לְךָ֣ lᵊḵˈā לְ to שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens אַף־ ʔaf- אַף even לְךָ֥ lᵊḵˌā לְ to אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth תֵּבֵ֥ל tēvˌēl תֵּבֵל world וּ֝ ˈû וְ and מְלֹאָ֗הּ mᵊlōʔˈāh מְלֹא fullness אַתָּ֥ה ʔattˌā אַתָּה you יְסַדְתָּֽם׃ yᵊsaḏtˈām יסד found 89:11. quis novit fortitudinem irae tuae et secundum timorem tuum indignationem tuam Who knoweth the power of thy anger, and for thy fear ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11-12. Народ еврейский вызывал ранее своим поведением Божественный гнев и если он не исправится и теперь, то "кто знает силу гнева Твоего, и ярость Твою по мере страха Твоего?" Кто может знать, в чем еще проявится Твой гнев над ним? Кто может предсказать и заранее пересчитать виды бедствий? Чтобы избежать возможных в будущем бедствий, Моисей молит Бога научить "счислять дни" - дорожить днями жизни для приобретения благочестия и укрепления в мудром и достойном следовании Его заповедям. Adam Clarke: Commentary on the Bible - 1831 90:11: Who knoweth the power of thine angers - The afflictions of this life are not to be compared to the miseries which await them who live and die without being reconciled to God, and saved from their sins. Albert Barnes: Notes on the Bible - 1834 90:11: Who knoweth the power of thine anger? - Who can measure it, or take a correct estimate of it, as it is manifest in cutting down the race of people? If the removal of people by death is to be traced to thine anger - or is, in any proper sense, an expression of thy wrath - who can measure it, or understand it? The cutting down of whole generations of people - of nations - of hundreds of million of human beings - of the great, the powerful, the mighty, as well as the weak and the feeble, is an amazing exhibition of the "power" - of the might - of God; and who is there that can fully understand this? Who can estimate fully the wrath of God, if this is to be regarded as an expression of it? Who can comprehend what this is? Who can tell, after such an exhibition, what may be in reserve, or what further and more fearful displays of wrath there may yet be? Even according to thy fear, so is thy wrath - literally, "And according to thy fear, thy wrath." The word rendered "fear" would here seem to refer to the "Rev_erence" due to God, or to what there is in his character to inspire awe: to wit, his power, his majesty, his greatness; and the sense seems to be that his wrath or anger as manifested in cutting down the race seems to be commensurate with all in God that is vast, wonderful, incomprehensible. As no one can understand or take in the one, so no one can understand or take in the other. God is great in all things; great in himself; great in his power in cutting down the race; great in the expressions of his displeasure. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:11: Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Deu 28:59, Deu 29:20-29; Isa 33:14; Nah 1:6; Luk 12:5; Co2 5:11; Rev 6:17 Geneva 1599 90:11 (k) Who knoweth the power of thine anger? even according to thy fear, [so is] thy wrath. (k) If man's life for the shortness of it is miserable, it is even more so if your wrath is on it, as they who fear you only know. John Gill 90:11 Who knoweth the power of thine anger?.... Expressed in his judgments on men: as the drowning of the old world, the burning of Sodom and Gomorrah, the consumption of the Israelites in the wilderness; or in shortening the days of men, and bringing them to the dust of death; or by inflicting punishment on men after death; they are few that take notice of this, and consider it well, or look into the causes of it, the sins of men: such as are in hell experimentally know it; but men on earth, very few closely attend to it, or rarely think of it: even according to thy fear, so is thy wrath; or who knows thy wrath, so as to fear thee? who considers it so, as that it has such an influence upon him to fear the Lord, and stand in awe of him, and fear to offend him, and seek to please him? or rather the wrath of God is answerable to men's fear of him; and that, in some things and cases, men's fears exceed the things feared; as afflictions viewed beforehand, and death itself: the fears of them are oftentimes greater, and more distressing, than they themselves, when they come; but so it is not with the wrath of God; the greatest fears, and the most dreadful apprehensions of it, do not come up to it; it is full as great as they fear it is, and more so. John Wesley 90:11 Thy fear - According to the fear of thee; according to that fear which sinful men have of a just God. So - It bears full proportion to it, nay indeed doth far exceed it. Robert Jamieson, A. R. Fausset and David Brown 90:11 The whole verse may be read as a question implying the negative, "No one knows what Thy anger can do, and what Thy wrath is, estimated by a true piety."
89:1189:11: իսկ արդ ո՞ գիտասցէ զզօրութիւն բարկութեան քո, կամ յահէ քումմէ զսրտմտութիւն քո համարիցի[7297]։ [7297] Ոմանք.Զսրտմտութիւնս քո համարեսցի։ 11 Իսկ ո՞վ գիտէ քո բարկութեան ուժը, կամ քո պատճառած ահից ո՞վ կը չափի քո զայրոյթը: 11 Ո՞վ գիտէ քու բարկութեանդ զօրութիւնը Եւ քու սրտմտութիւնդ քու վախիդ համեմատ։ Իսկ արդ ո՞ գիտասցէ զզօրութիւն բարկութեան քո, կամ յահէ քումմէ զսրտմտութիւն քո համարեսցի: 89:11: իսկ արդ ո՞ գիտասցէ զզօրութիւն բարկութեան քո, կամ յահէ քումմէ զսրտմտութիւն քո համարիցի[7297]։ [7297] Ոմանք.Զսրտմտութիւնս քո համարեսցի։ 11 Իսկ ո՞վ գիտէ քո բարկութեան ուժը, կամ քո պատճառած ահից ո՞վ կը չափի քո զայրոյթը: 11 Ո՞վ գիտէ քու բարկութեանդ զօրութիւնը Եւ քու սրտմտութիւնդ քու վախիդ համեմատ։ zohrab-1805▾ eastern-1994▾ western am▾	89:1189:11 Кто знает силу гнева Твоего, и ярость Твою по мере страха Твоего? 89:12 ἐξαριθμήσασθαι εξαριθμεω the δεξιάν δεξιος right σου σου of you; your οὕτως ουτως so; this way γνώρισον γνωριζω make known; point out καὶ και and; even τοὺς ο the πεπεδημένους πεδαω the καρδίᾳ καρδια heart ἐν εν in σοφίᾳ σοφια wisdom 89:12 צָפֹ֣ון ṣāfˈôn צָפֹון north וְ֭ ˈw וְ and יָמִין yāmîn יָמִין right-hand side אַתָּ֣ה ʔattˈā אַתָּה you בְרָאתָ֑ם vᵊrāṯˈām ברא create תָּבֹ֥ור tāvˌôr תָּבֹור Tabor וְ֝ ˈw וְ and חֶרְמֹ֗ון ḥermˈôn חֶרְמֹון Hermon בְּ bᵊ בְּ in שִׁמְךָ֥ šimᵊḵˌā שֵׁם name יְרַנֵּֽנוּ׃ yᵊrannˈēnû רנן cry of joy 89:12. ut numerentur dies nostri sic ostende et veniemus corde sapientiCan number thy wrath? So make thy right hand known: and men learned in heart, in wisdom. Who knoweth the power of thine anger? even according to thy fear, [so is] thy wrath: 89:11 Кто знает силу гнева Твоего, и ярость Твою по мере страха Твоего? 89:12 ἐξαριθμήσασθαι εξαριθμεω the δεξιάν δεξιος right σου σου of you; your οὕτως ουτως so; this way γνώρισον γνωριζω make known; point out καὶ και and; even τοὺς ο the πεπεδημένους πεδαω the καρδίᾳ καρδια heart ἐν εν in σοφίᾳ σοφια wisdom 89:12 צָפֹ֣ון ṣāfˈôn צָפֹון north וְ֭ ˈw וְ and יָמִין yāmîn יָמִין right-hand side אַתָּ֣ה ʔattˈā אַתָּה you בְרָאתָ֑ם vᵊrāṯˈām ברא create תָּבֹ֥ור tāvˌôr תָּבֹור Tabor וְ֝ ˈw וְ and חֶרְמֹ֗ון ḥermˈôn חֶרְמֹון Hermon בְּ bᵊ בְּ in שִׁמְךָ֥ šimᵊḵˌā שֵׁם name יְרַנֵּֽנוּ׃ yᵊrannˈēnû רנן cry of joy 89:12. ut numerentur dies nostri sic ostende et veniemus corde sapienti Can number thy wrath? So make thy right hand known: and men learned in heart, in wisdom. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:12: So teach us to number our days - Let us deeply consider our own frailty, and the shortness and uncertainty of life, that we may live for eternity, acquaint ourselves with thee and be at peace; that we may die in thy favor and live and reign with thee eternally. Albert Barnes: Notes on the Bible - 1834 90:12: So teach us to number our days - literally, "To number our days make us know, and we will bring a heart of wisdom." The prayer is, that God would instruct us to estimate our days aright: their number; the rapidity with which they pass away; the liability to be cut down; the certainty that they must soon come to an end; their bearing on the future state of being. That we may apply our hearts unto wisdom - Margin, "Cause to come." We will bring, or cause to come, a heart of wisdom. By taking a just account of life, that we may bring to it a heart truly wise, or act wisely in view of these facts. The prayer is, that God would enable us to form such an estimate of life, that we shall be truly wise; that we may be able to act "as if" we saw the whole of life, or as we should do if we saw its end. God sees the end - the time, the manner, the circumstances in which life will close; and although he has wisely hidden that from us, yet he can enable us to act as if we saw it for ourselves; to have the same objects before us, and to make as much of life, "as if" we saw when and how it would close. If anyone knew when, and where, and how he was to die, it might be presumed that this would exert an important influence on him in forming his plans, and on his general manner of life. The prayer is, that God would enable us to act "as if" we had such a view. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:12: So: Psa 39:4; Deu 32:29; Ecc 9:10; Luk 12:35-40; Joh 9:4; Eph 5:16, Eph 5:17 that: Job 28:28; Pro 2:2-6, Pro 3:13-18, Pro 4:5, Pro 4:7, Pro 7:1-4, Pro 8:32-36, Pro 16:16, Pro 18:1, Pro 18:2; Pro 22:17, Pro 23:12, Pro 23:23 apply our hearts: Heb. cause our hearts to come Geneva 1599 90:12 So teach [us] to number our days, that we may apply [our] hearts unto (l) wisdom. (l) Which is by considering the shortness of our life, and by meditating the heavenly joys. John Gill 90:12 So teach us to number our days,.... Not merely to count them, how many they are, in an arithmetical way; there is no need of divine teachings for that; some few instructions from an arithmetician, and a moderate skill in arithmetic, will enable persons not only to count the years of their lives, but even how many days they have lived: nor is this to be understood of calculating or reckoning of time to come; no man can count the number of days he has to live; the number of his days, months, and years, is with the Lord; but is hid from him: the living know they shall die; but know not how long they shall live, and when they shall die: this the Lord teaches not, nor should we be solicitous to know: but rather the meaning of the petition is, that God would teach us to number our days, as if the present one was the last; for we cannot boast of tomorrow; we know not but this day, or night, our souls may be required of us: but the sense is, that God would teach us seriously to meditate on, and consider of, the shortness of our days; that they are but as a shadow, and there is no abiding; and the vanity and sinfulness of them, that so we may not desire to live here always; and the troubles and sorrows of them, which may serve to wean us from the world, and to observe how unprofitably we have spent them; which may put us upon redeeming time, and also to take notice of the goodness of God, that has followed us all our days, which may lead us to repentance, and engage us in the fear of God: that we may apply our hearts unto wisdom; to consider our latter end, and what will become of us hereafter; which is a branch of wisdom so to do; to seek the way of salvation by Christ; to seek to Christ, the wisdom of God, for it; to fear the Lord, which is the beginning of wisdom; and to walk circumspectly, not as fools, but as wise; to all which an application of the heart is necessary; for wisdom is to be sought for heartily, and with the whole heart: and to this divine teachings are requisite, as well as to number our days; for unless a man is taught of God, and by his Spirit convinced of sin, righteousness, and judgment, he will never be concerned, in good earnest, about a future state; nor inquire the way of salvation, nor heartily apply to Christ for it: he may number his days, and consider the shortness of them, and apply his heart to folly, and not wisdom; see Is 22:21. John Wesley 90:12 Teach us - To consider the shortness of life, and the certainty and speediness of death. That - That we may heartily devote ourselves to true wisdom. Robert Jamieson, A. R. Fausset and David Brown 90:12 This he prays we may know or understand, so as properly to number or appreciate the shortness of our days, that we may be wise.
89:1289:12: Այսպէս ցո՛յց ինձ զաջ քո. եւ որ խոնարհ են սրտիւք, զիմաստութիւնս քո։ 12 Այսպէս, ինձ ցո՛յց տուր քո աջը, եւ սրտով խոնարհներին՝ քո իմաստութիւնը: 12 Այնպէս սորվեցուր մեզի մեր օրերը համրել, Որ սրտի իմաստութիւն ստանանք։ ^[579]Այսպէս ցոյց ինձ զաջ քո, եւ որ խոնարհ են սրտիւք` զիմաստութիւնս քո: 89:12: Այսպէս ցո՛յց ինձ զաջ քո. եւ որ խոնարհ են սրտիւք, զիմաստութիւնս քո։ 12 Այսպէս, ինձ ցո՛յց տուր քո աջը, եւ սրտով խոնարհներին՝ քո իմաստութիւնը: 12 Այնպէս սորվեցուր մեզի մեր օրերը համրել, Որ սրտի իմաստութիւն ստանանք։ zohrab-1805▾ eastern-1994▾ western am▾	89:1289:12 Научи нас так счислять дни наши, чтобы нам приобрести сердце мудрое. 89:13 ἐπίστρεψον επιστρεφω turn around; return κύριε κυριος lord; master ἕως εως till; until πότε ποτε.1 when? καὶ και and; even παρακλήθητι παρακαλεω counsel; appeal to ἐπὶ επι in; on τοῖς ο the δούλοις δουλος subject σου σου of you; your 89:13 לְךָ֣ lᵊḵˈā לְ to זְ֭רֹועַ ˈzrôₐʕ זְרֹועַ arm עִם־ ʕim- עִם with גְּבוּרָ֑ה gᵊvûrˈā גְּבוּרָה strength תָּעֹ֥ז tāʕˌōz עזז be strong יָ֝דְךָ֗ ˈyāḏᵊḵˈā יָד hand תָּר֥וּם tārˌûm רום be high יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side 89:13. revertere Domine usquequo et exorabilis esto super servis tuisReturn, O Lord, how long? and be entreated in favour of thy servants. So teach [us] to number our days, that we may apply [our] hearts unto wisdom: 89:12 Научи нас так счислять дни наши, чтобы нам приобрести сердце мудрое. 89:13 ἐπίστρεψον επιστρεφω turn around; return κύριε κυριος lord; master ἕως εως till; until πότε ποτε.1 when? καὶ και and; even παρακλήθητι παρακαλεω counsel; appeal to ἐπὶ επι in; on τοῖς ο the δούλοις δουλος subject σου σου of you; your 89:13 לְךָ֣ lᵊḵˈā לְ to זְ֭רֹועַ ˈzrôₐʕ זְרֹועַ arm עִם־ ʕim- עִם with גְּבוּרָ֑ה gᵊvûrˈā גְּבוּרָה strength תָּעֹ֥ז tāʕˌōz עזז be strong יָ֝דְךָ֗ ˈyāḏᵊḵˈā יָד hand תָּר֥וּם tārˌûm רום be high יְמִינֶֽךָ׃ yᵊmînˈeḵā יָמִין right-hand side 89:13. revertere Domine usquequo et exorabilis esto super servis tuis Return, O Lord, how long? and be entreated in favour of thy servants. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13-15. Теперь Моисей молит Бога услышать молитву народа о милости, чтобы Господь наполнил их последующую жизнь своим благословением взамен тех бедствий, какие они пережили до сего времени. В богослужении этот псалом употребляется на 1-м часе. Как вступление в Палестину было для евреев началом новой жизни, так восход солнца начинает собою новый день жизни человека: как тогда Моисей молился за слабых евреев перед Богом, так и в православном богослужении Церковь его словами молит Бога за благополучие верующего в наступающем дне, сознавая слабость его сил в деле устроения спасения. Matthew Henry: Concise Commentary on the Whole Bible - 1706 12 So teach us to number our days, that we may apply our hearts unto wisdom. 13 Return, O LORD, how long? and let it repent thee concerning thy servants. 14 O satisfy us early with thy mercy; that we may rejoice and be glad all our days. 15 Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. 16 Let thy work appear unto thy servants, and thy glory unto their children. 17 And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it. These are the petitions of this prayer, grounded upon the foregoing meditations and acknowledgments. Is any afflicted? Let him learn thus to pray. Four things they are here directed to pray for:-- I. For a sanctified use of the sad dispensation they were now under. Being condemned to have our days shortened, "Lord, teach us to number our days (v. 12); Lord, give us grace duly to consider how few they are, and how little a while we have to live in this world." Note, 1. It is an excellent art rightly to number our days, so as not to be out in our calculation, as he was who counted upon many years to come when, that night, his soul was required of him. We must live under a constant apprehension of the shortness and uncertainty of life and the near approach of death and eternity. We must so number our days as to compare our work with them, and mind it accordingly with a double diligence, as those that have no time to trifle. 2. Those that would learn this arithmetic must pray for divine instruction, must go to God, and beg of him to teach them by his Spirit, to put them upon considering and to give them a good understanding. 3. We then number our days to good purpose when thereby our hearts are inclined and engaged to true wisdom, that is, to the practice of serious godliness. To be religious is to be wise; this is a thing to which it is necessary that we apply our hearts, and the matter requires and deserves a close application, to which frequent thoughts of the uncertainty of our continuance here, and the certainty of our removal hence, will very much contribute. II. For the turning away of God's anger from them, that though the decree had gone forth, and was past revocation, there was no remedy, but they must die in the wilderness: "Yet return, O Lord! be thou reconciled to us, and let it repent thee concerning thy servants (v. 13); send us tidings of peace to comfort us again after these heavy tidings. How long must we look upon ourselves as under thy wrath, and when shall we have some token given us of our restoration to thy favour? We are thy servants, thy people (Isa. lxiv. 9); when wilt thou change thy way toward us?" In answer to this prayer, and upon their profession of repentance (Num. xiv. 39, 40), God, in the next chapter, proceeding with the laws concerning sacrifices (Num. xv. 1, &c.), which was a token that it repented him concerning his servants; for, if the Lord had been pleased to kill them, he would not have shown them such things as these. III. For comfort and joy in the returns of God's favour to them, v. 14, 15. They pray for the mercy of God; for they pretend not to plead any merit of their own. Have mercy upon us, O God! is a prayer we are all concerned to say Amen to. Let us pray for early mercy, the seasonable communications of divine mercy, that God's tender mercies may speedily prevent us, early in the morning of our days, when we are young and flourishing, v. 6. Let us pray for the true satisfaction and happiness which are to be had only in the favour and mercy of God, Ps. iv. 6, 7. A gracious soul, if it may but be satisfied of God's lovingkindness, will be satisfied with it, abundantly satisfied, will take up with that, and will take up with nothing short of it. Two things are pleaded to enforce this petition for God's mercy:-- 1. That it would be a full fountain of future joys: "O satisfy us with thy mercy, not only that we may be easy and at rest within ourselves, which we can never be while we lie under thy wrath, but that we may rejoice and be glad, not only for a time, upon the first indications of thy favour, but all our days, though we are to spend them in the wilderness." With respect to those that make God their chief joy, as their joy may be full (1 John i. 4), so it may be constant, even in this vale of tears; it is their own fault if they are not glad all their days, for his mercy will furnish them with joy in tribulation and nothing can separate them from it. 2. That it would be a sufficient balance to their former griefs: "Make us glad according to the days wherein thou has afflicted us; let the days of our joy in thy favour be as many as the days of our pain for thy displeasure have been and as pleasant as those have been gloomy. Lord, thou usest to set the one over-against the other (Eccl. vii. 14); do so in our case. Let it suffice that we have drunk so long of the cup of trembling; now put into our hands the cup of salvation." God's people reckon the returns of God's lovingkindness a sufficient recompence for all their troubles. IV. For the progress of the work of God among them notwithstanding, v. 16, 17. 1. That he would manifest himself in carrying it on: "Let thy work appear upon thy servants; let it appear that thou hast wrought upon us, to bring us home to thyself and to fit us for thyself." God's servants cannot work for him unless he work upon them, and work in them both to will and to do; and then we may hope the operations of God's providence will be apparent for us when the operations of his grace are apparent upon us. "Let thy work appear, and in it thy glory will appear to us and those that shall come after us." In praying for God's grace God's glory must be our end; and we must therein have an eye to our children as well as to ourselves, that they also may experience God's glory appearing upon them, so as to change them into the same image, from glory to glory. Perhaps, in this prayer, they distinguish between themselves and their children, for so God distinguished in his late message to them (Num. xiv. 31, Your carcases shall fall in this wilderness, but your little ones I will bring into Canaan): "Lord," say they, "let thy work appear upon us, to reform us, and bring us to a better temper, and then let thy glory appear to our children, in performing the promise to them which we have forfeited the benefit of." 2. That he would countenance and strengthen them in carrying it on, in doing their part towards it. (1.) That he would smile upon them in it: Let the beauty of the Lord our God be upon us; let it appear that God favours us. Let us have God's ordinances kept up among us and the tokens of God's presence with his ordinances; so some. We may apply this petition both to our sanctification and to our consolation. Holiness is the beauty of the Lord our God; let that be upon us in all we say and do; let the grace of God in us, and the light of our good works, make our faces to shine (that is the comeliness God puts upon us, and those are comely indeed who are so beautified), and then let divine consolations put gladness into our hearts, and a lustre upon our countenances, and that also will be the beauty of the Lord upon us, as our God. (2.) That he would prosper them in it: Establish thou the work of our hands upon us. God's working upon us (v. 16) does not discharge us from using our utmost endeavours in serving him and working out our salvation. But, when we have done all, we must wait upon God for the success, and beg of him to prosper our handy works, to give us to compass what we aim at for his glory. We are so unworthy of divine assistance, and yet so utterly insufficient to bring any thing to pass without it, that we have need to be earnest for it and to repeat the request: Yea, the work of our hands, establish thou it, and, in order to that, establish us in it. Adam Clarke: Commentary on the Bible - 1831 90:13: Return, O Lord, how long? - Wilt thou continue angry with us for ever? Let it repent thee - הנחם hinnachem, be comforted, rejoice over them to do them good. Be glorified rather in our salvation than in our destruction. Albert Barnes: Notes on the Bible - 1834 90:13: Return, O Lord - Come back to thy people; show mercy by sparing them. It would seem probable from this that the psalm was composed in a time of pestilence, or raging sickness, which threatened to sweep all the people away - a supposition by no means improbable, as such times occurred in the days of Moses, and in the rebellions of the people when he was leading them to the promised land. How long? - How long shall this continue? How long shall thy wrath rage? How long shall the people still fall under thy hand? This question is often asked in the Psalms. Psa 4:2; Psa 6:3; Psa 13:1-2; Psa 35:17; Psa 79:5, et al. And let it repent thee - That is, Withdraw thy judgments, and be merciful, as if thou didst repent. God cannot literally "repent," in the sense that he is sorry for what he has done, but he may act "as if" he repented; that is, he may withdraw his judgments; he may arrest what has been begun; he may show mercy where it seemed that he would only show wrath. Concerning thy servants - In respect to thy people. Deal with them in mercy and not in wrath. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:13: Return: Psa 6:4, Psa 80:14; Jer 12:15; Joe 2:13, Joe 2:14; Zac 1:16 how: Psa 89:46 let it: Psa 106:45, Psa 135:14; Exo 32:14; Deu 32:36; Hos 11:8; Amo 7:3, Amo 7:6; Jon 3:9 Carl Friedrich Keil and Franz Delitzsch 90:13 The prayer for a salutary knowledge, or discernment, of the appointment of divine wrath is now followed by the prayer for the return of favour, and the wish that God would carry out His work of salvation and bless Israel's undertakings to that end. We here recognise the well-known language of prayer of Moses in Ex 32:12, according to which שׁוּבה is not intended as a prayer for God's return to Israel, but for the turning away of His anger; and the sigh עד־מתי that is blended with its asks how long this being angry, which threatens to blot Israel out, is still to last. והנּהם is explained according to this same parallel passage: May God feel remorse or sorrow (which in this case coincide) concerning His servants, i.e., concerning the affliction appointed to them. The naming of the church by עבדיך (as in Deut 9:27, cf. Ex 32:13 of the patriarchs) reminds one of Deut 32:36 : concerning His servants He shall feel compassion (Hithpa. instead of the Niphal). The prayer for the turning of wrath is followed in Ps 90:14 by the prayer for the turning towards them of favour. In בּבּקר there lies the thought that it has been night hitherto in Israel. "Morning" is therefore the beginning of a new season of favour. In שׂבּענוּ (to which הסדּך is a second accusative of the object) is implied the thought that Israel whilst under wrath has been hungering after favour; cf. the adjective שׂבע in the same tropical signification in Deut 33:23. The supplicatory imperatives are followed by two moods expressive of intention: then will we, or: in order that we may rejoice and be glad; for futures like these set forth the intention of attaining something as a result or aim of what has been expressed just before: Ew. 325, a. בּכל־ימינוּ is not governed by the verbs of rejoicing (Ps 118:24), in which case it would have been בּחיּינוּ, but is an adverbial definition of time (Ps 145:2; Ps 35:8): within the term of life allotted to us. We see from Ps 90:15 that the season of affliction has already lasted for a long time. The duration of the forty years of wrath, which in the midst of their course seemed to them as an eternity, is made the measure of the reviving again that is earnestly sought. The plural ימות instead of ימי is common only to our Psalm and Deut 32:7; it is not known elsewhere to Biblical Hebrew. And the poetical שׁנות instead of שׁני, which also occurs elsewhere, appears for the first time in Deut 32:7. The meaning of ענּיתנוּ, in which ימות hcihw is specialized after the manner of a genitive, is explained from Deut 8:2., according to which the forty years' wandering in the wilderness was designed to humble (ענּות) and to prove Israel through suffering. At the close of these forty years Israel stands on the threshold of the Promise Land. To Israel all final hopes were closely united with the taking possession of this land. We learn from Gen. 49 that it is the horizon of Jacob's prophetic benediction. This Psalm too, in Ps 90:16-17, terminates in the prayer for the attainment of this goal. The psalmist has begun in Ps 90:1 his adoration with the majestic divine name אדני; in Ps 90:13 he began his prayer with the gracious divine name יהוה; and now, where he mentions God for the third time, he gives to Him the twofold name, so full of faith, אדני אלהינוּ. אל used once alternates with the thrice repeated על: salvation is not Israel's own work, but the work of Jahve; it therefore comes from above, it comes and meets Israel. It is worthy of remark that the noun פּעל occurs only in Deuteronomy in the whole Tra, and that here also of the gracious rule of Jahve, Ps 32:4, cf. Ps 33:11. The church calls the work of the Lord מעשׂה ידינוּ in so far as He executes it through them. This expression מעשׂה ידים as a designation of human undertakings runs through the whole of the Book of Deuteronomy: Deut 2:7; Deut 4:28; Deut 11:7; Deut 14:29; Deut 16:15; Deut 24:19; Deut 27:15; Deut 28:12; Deut 30:9. In the work of the Lord the bright side of His glory unveils itself, hence it is called הדר; this too is a word not alien at least to the language of Deuteronomy, Deut 33:17. Therein is made manifest נעם ה, His graciousness and condescension - an expression which David has borrowed from Moses in Ps 27:4. יראה and יהי are optatives. כּוננה is an urgent request, imperat. obsecrantis as the old expositors say. With Waw the same thought is expressed over again (cf. Is 55:1, וּלכוּ, yea come) - a simple, childlike anadiplosis which vividly reminds us of the Book of Deuteronomy, which revolves in thoughts that are ever the same, and by that very means speaks deeply to the heart. Thus the Deuteronomic impression of this Psalm accompanies us from beginning to end, from מעון to מעשׂה ידים. Nor will it now be merely accidental that the fondness for comparisons, which is a peculiarity of the Book of Deuteronomy (Deut 1:31, Deut 1:44; Deut 8:5; Deut 28:29, Deut 28:49, cf. Deut 28:13, Deut 28:44; Deut 29:17-18), is found again in this Psalm. Geneva 1599 90:13 Return, O LORD, (m) how long? and let it repent thee concerning thy servants. (m) Meaning, will you be angry? John Gill 90:13 Return, O Lord,.... Either from the fierceness of thine anger, according to Aben Ezra and Jarchi; of which complaint is made, Ps 90:7, or unto us, from whom he had departed; for though God is everywhere, as to his being and immensity, yet, as to his gracious presence, he is not; and where that is, he sometimes withdraws it; and when he visits again with it, be may be said to return; and when he returns, he visits with it, and which is here prayed for; and designs a manifestation of himself, of his love and grace, and particularly his pardoning mercy; see Ps 80:14. how long? this is a short abrupt way of speaking, in which something is understood, which the affection of the speaker would not admit him to deliver; and may be supplied, either thus, how long wilt thou be angry? God is sometimes angry with his people, which, when they are sensible of, gives them a pain and uneasiness they are not able to bear; and though it endures but for a moment, yet they think it a long time; see Ps 30:5. Arama interprets it, "how long ere the time of the Messiah shall come?'' or "how long wilt thou hide thyself?" when he does this, they are troubled; and though it is but for a small moment he forsakes them, yet they count it long, and as if it was for ever; see Ps 13:1, or "how long wilt thou afflict us?" as the Targum; afflictions come from the Lord, and sometimes continue long; at least they are thought so by the afflicted, who are ready to fear God has forgotten them and their afflictions, Ps 44:23, or "how long wilt thou defer help?" the Lord helps, and that right early, at the most seasonable time, and when difficulties, are the greatest; but it sometimes seems long first; see Ps 6:3, and let it repent thee concerning thy servants; men are all so, of right, by creation, and through the benefits of Providence; and many, in fact, being made willing servants by the grace of God; and this carries in it an argument for the petition: repentance does not properly belong to God; it is denied of him, Num 23:19, yet it is sometimes ascribed to him, both with respect to the good he has done, or promised, and with respect to the evil he has brought on men, or threatened to bring; see Gen 6:6, and in the latter sense it is to be understood here; and intends not any change of mind or will in God, which cannot be; but a change of his dispensations, with respect to desertion, affliction, and the like; which the Targum expresses thus, "and turn from the evil thou hast said thou wilt do to thy servants:'' if this respects the Israelites in the wilderness, and their exclusion from Canaan, God never repented of what he threatened; he swore they should not enter it, and they did not, only their children, excepting two persons: some render the words, "comfort thy servants" (f); with thy presence, the discoveries of thy love, especially pardoning grace, and by removing afflictions, or supporting under them. (f) "consolare", Pagninus, Montanus, Vatablus. John Wesley 90:13 Return - To us in mercy. How long - Will it be before thou return to us? Repent thee - Of thy severe proceedings against us. Robert Jamieson, A. R. Fausset and David Brown 90:13 (Compare Ps 13:2). let it repent--a strong figure, as in Ex 32:12, imploring a change in His dealings.
89:1389:13: Դա՛րձ Տէր մինչեւ յե՞րբ, մխիթարեա՛ ՚ի ծառայս քո։ 13 Դարձի՛ր, Տէ՛ր: Մինչեւ ե՞րբ... Մխիթարի՛ր քո ծառաներին: 13 Դարձի՛ր, ո՛վ Տէր, մինչեւ ե՞րբ. Գթա՛ քու ծառաներուդ։ Դարձ, Տէր, մինչեւ յե՞րբ. մխիթարեաց ի ծառայս քո: 89:13: Դա՛րձ Տէր մինչեւ յե՞րբ, մխիթարեա՛ ՚ի ծառայս քո։ 13 Դարձի՛ր, Տէ՛ր: Մինչեւ ե՞րբ... Մխիթարի՛ր քո ծառաներին: 13 Դարձի՛ր, ո՛վ Տէր, մինչեւ ե՞րբ. Գթա՛ քու ծառաներուդ։ zohrab-1805▾ eastern-1994▾ western am▾	89:1389:13 Обратись, Господи! Доколе? Умилосердись над рабами Твоими. 89:14 ἐνεπλήσθημεν εμπιπλημι fill in; fill up τὸ ο the πρωὶ πρωι early τοῦ ο the ἐλέους ελεος mercy σου σου of you; your καὶ και and; even ἠγαλλιασάμεθα αγαλλιαω jump for joy καὶ και and; even εὐφράνθημεν ευφραινω celebrate; cheer ἐν εν in πάσαις πας all; every ταῖς ο the ἡμέραις ημερα day ἡμῶν ημων our 89:14 צֶ֣דֶק ṣˈeḏeq צֶדֶק justice וּ֭ ˈû וְ and מִשְׁפָּט mišpˌāṭ מִשְׁפָּט justice מְכֹ֣ון mᵊḵˈôn מָכֹון site כִּסְאֶ֑ךָ kisʔˈeḵā כִּסֵּא seat חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ֝ ˈwe וְ and אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness יְֽקַדְּמ֥וּ yᵊˈqaddᵊmˌû קדם be in front פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face 89:14. imple nos matutina misericordia tua et laudabimus et laetabimur in cunctis diebus nostrisWe are filled in the morning with thy mercy: and we have rejoiced, and are delighted all our days. Return, O LORD, how long? and let it repent thee concerning thy servants: 89:13 Обратись, Господи! Доколе? Умилосердись над рабами Твоими. 89:14 ἐνεπλήσθημεν εμπιπλημι fill in; fill up τὸ ο the πρωὶ πρωι early τοῦ ο the ἐλέους ελεος mercy σου σου of you; your καὶ και and; even ἠγαλλιασάμεθα αγαλλιαω jump for joy καὶ και and; even εὐφράνθημεν ευφραινω celebrate; cheer ἐν εν in πάσαις πας all; every ταῖς ο the ἡμέραις ημερα day ἡμῶν ημων our 89:14 צֶ֣דֶק ṣˈeḏeq צֶדֶק justice וּ֭ ˈû וְ and מִשְׁפָּט mišpˌāṭ מִשְׁפָּט justice מְכֹ֣ון mᵊḵˈôn מָכֹון site כִּסְאֶ֑ךָ kisʔˈeḵā כִּסֵּא seat חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ֝ ˈwe וְ and אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness יְֽקַדְּמ֥וּ yᵊˈqaddᵊmˌû קדם be in front פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face 89:14. imple nos matutina misericordia tua et laudabimus et laetabimur in cunctis diebus nostris We are filled in the morning with thy mercy: and we have rejoiced, and are delighted all our days. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:14: O satisfy us early - Let us have thy mercy soon, (literally, in the morning). Let it now shine upon us, and it shall seem as the morning of our days, and we shall exult in thee all the days of our life. Albert Barnes: Notes on the Bible - 1834 90:14: O satisfy us early with thy mercy - literally, "In the morning;" as soon as the day dawns. Perhaps there is an allusion here to their affliction, represented as night; and the prayer is, that the morning - the morning of mercy and joy - might again dawn upon them. That we may rejoice and be glad all our days - All the remainder of our lives. That the memory of thy gracious interposition may go with us to the grave. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:14: satisfy: Psa 36:7, Psa 36:8, Psa 63:3-5, Psa 65:4, Psa 103:3-5; Jer 31:15; Zac 9:17 that we: Psa 23:6, Psa 85:6, Psa 86:4, Psa 149:2; Phi 4:4 John Gill 90:14 O satisfy us early with thy mercy,.... Or "grace" (g); the means of grace, the God of all grace, and communion with him, Christ and his grace; things without which, souls hungry and thirsty, in a spiritual sense, cannot be satisfied; these will satisfy them, and nothing else; namely, the discoveries of the love of God, his pardoning grace and mercy, Christ and his righteousness, and the fulness of grace in him; see Ps 63:3, this grace and mercy they desire to be satisfied and filled with betimes, early, seasonably, as soon as could be, or it was fitting it should: it may be rendered "in the morning" (h), which some understand literally of the beginning of the day, and so lay a foundation for joy the whole day following: some interpret it of the morning of the resurrection; with which compare Ps 49:14 and Ps 17:15 others of the day of redemption and salvation, as Kimchi and Jarchi: it may well enough be applied to the morning of the Gospel dispensation; and Christ himself, who is "the mercy promised" unto the fathers, may be meant; "whose coming was prepared as the morning"; and satisfied such as were hungry and thirsty, weary and faint, with looking for it, Hos 6:3 The Targum is, "satisfy us with thy goodness in the world, which is like to the morning;'' and Arama interprets it of the time of the resurrection of the dead. that we may rejoice and be glad all our days; the love, grace, and mercy of God, his presence, and communion with him, the coming of Christ, and the blessings of grace by him, lay a solid foundation for lasting joy in the Lord's people, who have reason always to rejoice in him; and their joy is such that no man can take from them, Phil 4:4. (g) "gratia tua", Cocceius, Gejerus, Michaelis. (h) "matutino Montanus", Cocceius; so Ainsworth. John Wesley 90:14 Early - Speedily. Robert Jamieson, A. R. Fausset and David Brown 90:14 early--promptly.
89:1489:14: Լցաք առաւօտու ողորմութեամբ քո. ցնծացաք եւ ուրա՛խ եղաք զամենայն աւուրս կենաց մերոց[7298]։ [7298] Ոմանք.Լցաք առաւօտուց ողորմութեամբ քով։ 14 Առաւօտեան լիացանք քո ողորմութեամբ, ցնծացինք եւ ուրախ եղանք մեր կեանքի բոլոր օրերին: 14 Կշտացուր մեզ կանուխ քու ողորմութիւնովդ, Որպէս զի ցնծանք եւ ուրախ ըլլանք մեր բոլոր օրերուն մէջ։ ^[580]Լցաք առաւօտու ողորմութեամբ քո, ^[581]ցնծացաք եւ ուրախ եղաք`` զամենայն աւուրս կենաց մերոց: 89:14: Լցաք առաւօտու ողորմութեամբ քո. ցնծացաք եւ ուրա՛խ եղաք զամենայն աւուրս կենաց մերոց[7298]։ [7298] Ոմանք.Լցաք առաւօտուց ողորմութեամբ քով։ 14 Առաւօտեան լիացանք քո ողորմութեամբ, ցնծացինք եւ ուրախ եղանք մեր կեանքի բոլոր օրերին: 14 Կշտացուր մեզ կանուխ քու ողորմութիւնովդ, Որպէս զի ցնծանք եւ ուրախ ըլլանք մեր բոլոր օրերուն մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	89:1489:14 Рано насыти нас милостью Твоею, и мы будем радоваться и веселиться во все дни наши. 89:15 εὐφράνθημεν ευφραινω celebrate; cheer ἀνθ᾿ αντι against; instead of ὧν ος who; what ἡμερῶν ημερα day ἐταπείνωσας ταπεινοω humble; bring low ἡμᾶς ημας us ἐτῶν ετος year ὧν ος who; what εἴδομεν οραω view; see κακά κακος bad; ugly 89:15 אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness הָ֭ ˈhā הַ the עָם ʕˌām עַם people יֹודְעֵ֣י yôḏᵊʕˈê ידע know תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH בְּֽ bᵊˈ בְּ in אֹור־ ʔôr- אֹור light פָּנֶ֥יךָ pānˌeʸḵā פָּנֶה face יְהַלֵּכֽוּן׃ yᵊhallēḵˈûn הלך walk 89:15. laetifica nos pro diebus quibus adflixisti nos et annis in quibus vidimus malaWe have rejoiced for the days in which thou hast humbled us: for the years in which we have seen evils. O satisfy us early with thy mercy; that we may rejoice and be glad all our days: 89:14 Рано насыти нас милостью Твоею, и мы будем радоваться и веселиться во все дни наши. 89:15 εὐφράνθημεν ευφραινω celebrate; cheer ἀνθ᾿ αντι against; instead of ὧν ος who; what ἡμερῶν ημερα day ἐταπείνωσας ταπεινοω humble; bring low ἡμᾶς ημας us ἐτῶν ετος year ὧν ος who; what εἴδομεν οραω view; see κακά κακος bad; ugly 89:15 אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness הָ֭ ˈhā הַ the עָם ʕˌām עַם people יֹודְעֵ֣י yôḏᵊʕˈê ידע know תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH בְּֽ bᵊˈ בְּ in אֹור־ ʔôr- אֹור light פָּנֶ֥יךָ pānˌeʸḵā פָּנֶה face יְהַלֵּכֽוּן׃ yᵊhallēḵˈûn הלך walk 89:15. laetifica nos pro diebus quibus adflixisti nos et annis in quibus vidimus mala We have rejoiced for the days in which thou hast humbled us: for the years in which we have seen evils. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:15: Make us glad according to the days - Let thy people have as many years of prosperity as they have had of adversity. We have now suffered seventy years of a most distressful captivity. Albert Barnes: Notes on the Bible - 1834 90:15: Make us glad according to the days wherein thou hast afflicted us - Let the one correspond with the other. Let our occasions of joy be measured by the sorrows which have come upon us. As our sufferings have been great, so let our joys and triumphs be. And the years wherein we have seen evil - Affliction and sorrow. They have been continued through many wearisome years; so let the years of peace and joy be many also. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:15: Make: Psa 30:5, Psa 126:5, Psa 126:6; Isa 12:1, Isa 40:1, Isa 40:2, Isa 61:3, Isa 65:18, Isa 65:19; Jer 31:12, Jer 31:13; Mat 5:4; Joh 16:20; Rev 7:14-17 the years: Deu 2:14-16 John Gill 90:15 Make us glad according to the days wherein thou hast afflicted us,.... The days of affliction are times of sorrow; and days of prosperity make glad and joyful; and the psalmist here seems to desire an equal number of the one as of the other; not that an exact precise number of the one with the other is intended; but that there might be a proper proportion of the one to the other; and commonly God does "set the one over against the other": there is a mixture of both in the believer's life, which is like unto a chequer of black and white, in which there is a proper proportion of both colours; and so prosperity and adversity are had in turns, "and work together for good" to them that love the Lord: and when it is said "make us glad", that is, with thy favour and presence, it suggests, that these are a sufficient recompence for all affliction and trouble; and if so here, what must the enjoyment of these be in heaven! Between this and present afflictions there is no proportion, neither with respect to the things themselves, nor the duration of them; see Rom 8:18 and "the years" wherein "we have seen evil"; afflictions are evils; they flow from the evil of sin, and to some are the evil of punishment; and even chastisements are not joyous, but grievous: this may have respect to the forty years' travel in the wilderness, in which the Israelites saw or had an experience of much affliction and trouble; and even to the four hundred years in which the seed of Abraham were afflicted in a land not their's; see Num 14:33. Hence the Jews (i) make the times of the Messiah to last four hundred years, answerable to those years of evil, and which they take to be the sense of the text; and so Jarchi's note on it is, "make us glad in the days of the Messiah, according to the number of the days in which thou hast afflicted us in the captivities, and according to the number of the years in which we have seen evil.'' (i) T. Bab. Sanhedrin, fol. 99. 1. Robert Jamieson, A. R. Fausset and David Brown 90:15 As have been our sorrows, so let our joys be great and long.
89:1589:15: Ուրա՛խ եղաք փոխանակ աւուրցն որ խոնարհ արարեր զմեզ, եւ ամացն յորս տեսաք զչարչարանս[7299]։ [7299] Ոսկան.Յորս խոնարհ արարեր զմեզ եւ ա՛՛։ 15 Ուրախացանք այն օրերի փոխարէն, երբ հնազանդեցրիր մեզ, եւ այն տարիների, երբ չարչարանք տեսանք: 15 Ուրախացո՛ւր մեզ այն օրերուն չափովը որ տրտմեցուցիր. Այն տարիներուն չափովը որ չարիք տեսանք։ Ուրախ ^[582]եղաք փոխանակ աւուրցն որ խոնարհ արարեր զմեզ, եւ ամացն` յորս տեսաք զչարչարանս: 89:15: Ուրա՛խ եղաք փոխանակ աւուրցն որ խոնարհ արարեր զմեզ, եւ ամացն յորս տեսաք զչարչարանս[7299]։ [7299] Ոսկան.Յորս խոնարհ արարեր զմեզ եւ ա՛՛։ 15 Ուրախացանք այն օրերի փոխարէն, երբ հնազանդեցրիր մեզ, եւ այն տարիների, երբ չարչարանք տեսանք: 15 Ուրախացո՛ւր մեզ այն օրերուն չափովը որ տրտմեցուցիր. Այն տարիներուն չափովը որ չարիք տեսանք։ zohrab-1805▾ eastern-1994▾ western am▾	89:1589:15 Возвесели нас за дни, {в которые} Ты поражал нас, за лета, {в которые} мы видели бедствие. 89:16 καὶ και and; even ἰδὲ οραω view; see ἐπὶ επι in; on τοὺς ο the δούλους δουλος subject σου σου of you; your καὶ και and; even τὰ ο the ἔργα εργον work σου σου of you; your καὶ και and; even ὁδήγησον οδηγεω guide τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him 89:16 בְּ֭ ˈbᵊ בְּ in שִׁמְךָ šimᵊḵˌā שֵׁם name יְגִיל֣וּן yᵊḡîlˈûn גיל rejoice כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וּ û וְ and בְ vᵊ בְּ in צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice יָרֽוּמוּ׃ yārˈûmû רום be high 89:16. appareat apud servos tuos opus tuum et gloria tua super filios eorumLook upon thy servants and upon their works: and direct their children. Make us glad according to the days [wherein] thou hast afflicted us, [and] the years [wherein] we have seen evil: 89:15 Возвесели нас за дни, {в которые} Ты поражал нас, за лета, {в которые} мы видели бедствие. 89:16 καὶ και and; even ἰδὲ οραω view; see ἐπὶ επι in; on τοὺς ο the δούλους δουλος subject σου σου of you; your καὶ και and; even τὰ ο the ἔργα εργον work σου σου of you; your καὶ και and; even ὁδήγησον οδηγεω guide τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him 89:16 בְּ֭ ˈbᵊ בְּ in שִׁמְךָ šimᵊḵˌā שֵׁם name יְגִיל֣וּן yᵊḡîlˈûn גיל rejoice כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וּ û וְ and בְ vᵊ בְּ in צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice יָרֽוּמוּ׃ yārˈûmû רום be high 89:16. appareat apud servos tuos opus tuum et gloria tua super filios eorum Look upon thy servants and upon their works: and direct their children. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:16: Let thy work appear unto thy servants - That thou art working for us we know; but O, let thy work appear! Let us now see, in our deliverance, that thy thoughts towards us were mercy and love. And thy Glory - Thy pure worship be established among our children for ever. Albert Barnes: Notes on the Bible - 1834 90:16: Let thy work appear unto thy servants - That is, thy gracious work of interposition. Let us see thy power displayed in removing these calamities, and in restoring to us the days of health and prosperity. And thy glory unto their children - The manifestation of thy character; the display of thy goodness, of thy power, and thy grace. Let this spreading and wasting evil be checked and removed, so that our children may live, and may have occasion to celebrate thy goodness, and to record the wonders of thy love. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:16: Let: Psa 44:1; Num 14:15-24; Hab 3:2 and: Num 14:30, Num 14:31; Deu 1:39; Jos 4:22-24, Jos 23:14 Geneva 1599 90:16 (n) Let thy work appear unto thy servants, and thy glory unto their (o) children. (n) Even your mercy, which is the chiefest work. (o) As God's promises belong well to their poverty, as to them, so Moses prays for the posterity. John Gill 90:16 Let thy work appear unto thy servants,.... Either the work of Providence, in conducting the people of Israel through the wilderness, and bringing them into the land of Canaan; which God had promised to do for them, especially for their posterity, and therefore their "children" are particularly mentioned in the next clause; or the work of salvation, as Kimchi; even the great work of redemption by the Messiah, which is the work of God, which he determined should be done, appointed his Son to do, and gave it him for that purpose now this was spoken of, and promised, as what should be done; but as yet it did not appear; wherefore it is prayed for, that it might; that the Redeemer might be sent, and the work be done: or else the work of grace upon the heart, which is God's work, and an internal one, and not so obvious to view; and hence it is entreated, that, being wrought by him, he would shine upon it, bear witness to it, and make it manifest that it was really wrought, and a genuine and true work; and moreover this may reach to and include the great work of God, to be brought about in the latter day, respecting the conversion of the Jews, the bringing in the fulness of the Gentiles, the destruction of antichrist, and the establishment and glory of the kingdom of Christ: and thy glory unto their children; the glory of God, displayed in the above works of providence and grace, particularly in the work of redemption, in which all the divine perfections are glorified; or Christ himself, who is the brightness of his Father's glory, that he would appear to them in human nature, and dwell among them; and they behold his glory, as they afterwards did, Jn 1:14, or else the sense is, that the glorious grace of God might appear unto them, and upon them, by which they would be made all glorious within, and be changed into the image of Christ, from glory to glory; or that the Shechinah, the glorious majesty and presence of God, might be among them, and be seen by them in his sanctuary, Ps 63:2. Robert Jamieson, A. R. Fausset and David Brown 90:16 thy work--or, providential acts. thy glory-- (Ps 8:5; Ps 45:3), the honor accruing from Thy work of mercy to us.
89:1689:16: Հայեա՛ Տէր ՚ի ծառայս քո եւ ՚ի գործս ձեռաց քոց, եւ առաջնորդեա՛ որդւոց նոցա. 16 Նայի՛ր, Տէ՛ր, քո ծառաներին ու քո ձեռակերտներին, եւ առաջնորդի՛ր նրանց որդիներին: 16 Թող երեւնայ քու գործդ քու ծառաներուդ Եւ քու փառքդ՝ անոնց որդիներուն։ ^[583]Հայեաց, Տէր, ի ծառայս քո եւ ի գործս ձեռաց քոց, եւ առաջնորդեա որդւոց`` նոցա: 89:16: Հայեա՛ Տէր ՚ի ծառայս քո եւ ՚ի գործս ձեռաց քոց, եւ առաջնորդեա՛ որդւոց նոցա. 16 Նայի՛ր, Տէ՛ր, քո ծառաներին ու քո ձեռակերտներին, եւ առաջնորդի՛ր նրանց որդիներին: 16 Թող երեւնայ քու գործդ քու ծառաներուդ Եւ քու փառքդ՝ անոնց որդիներուն։ zohrab-1805▾ eastern-1994▾ western am▾	89:1689:16 Да явится на рабах Твоих дело Твое и на сынах их слава Твоя; 89:17 καὶ και and; even ἔστω ειμι be ἡ ο the λαμπρότης λαμπροτης radiance κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand ἡμῶν ημων our κατεύθυνον κατευθυνω straighten out; direct ἐφ᾿ επι in; on ἡμᾶς ημας us 89:17 כִּֽי־ kˈî- כִּי that תִפְאֶ֣רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour עֻזָּ֣מֹו ʕuzzˈāmô עֹז power אָ֑תָּה ʔˈāttā אַתָּה you וּ֝ ˈû וְ and בִ vi בְּ in רְצֹנְךָ֗ rᵊṣōnᵊḵˈā רָצֹון pleasure תָּר֥וּםתרים tārˌûm רום be high קַרְנֵֽנוּ׃ qarnˈēnû קֶרֶן horn 89:17. et sit decor Domini Dei nostri super nos et opus manuum nostrarum fac stabile super nos opus manuum nostrarum confirmaAnd let the brightness of the Lord our God be upon us: and direct thou the works of our hands over us; yea, the work of our hands do thou direct. Let thy work appear unto thy servants, and thy glory unto their children: 89:16 Да явится на рабах Твоих дело Твое и на сынах их слава Твоя; 89:17 καὶ και and; even ἔστω ειμι be ἡ ο the λαμπρότης λαμπροτης radiance κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand ἡμῶν ημων our κατεύθυνον κατευθυνω straighten out; direct ἐφ᾿ επι in; on ἡμᾶς ημας us 89:17 כִּֽי־ kˈî- כִּי that תִפְאֶ֣רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour עֻזָּ֣מֹו ʕuzzˈāmô עֹז power אָ֑תָּה ʔˈāttā אַתָּה you וּ֝ ˈû וְ and בִ vi בְּ in רְצֹנְךָ֗ rᵊṣōnᵊḵˈā רָצֹון pleasure תָּר֥וּםתרים tārˌûm רום be high קַרְנֵֽנוּ׃ qarnˈēnû קֶרֶן horn 89:17. et sit decor Domini Dei nostri super nos et opus manuum nostrarum fac stabile super nos opus manuum nostrarum confirma And let the brightness of the Lord our God be upon us: and direct thou the works of our hands over us; yea, the work of our hands do thou direct. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 90:17: And let the beauty of the Lord - Let us have thy presence, blessing, and approbation, as our fathers had. Establish thou the work of our hands - This is supposed, we have already seen, to relate to their rebuilding the temple, which the surrounding heathens and Samaritans wished to hinder. We have begun, do not let them demolish our work; let the top-stone be brought on with shouting, Grace, grace unto it. Yea, the work of our hands - This repetition is wanting in three of Kennicott's MSS., in the Targum, in the Septuagint, and in the Ethiopic. If the repetition be genuine, it may be considered as marking great earnestness; and this earnestness was to get the temple of God rebuilt, and his pure worship restored. The pious Jews had this more at heart than their own restoration; it was their highest grief that the temple was destroyed and God's ordinances suspended; that his enemies insulted them, and blasphemed the worthy name by which they were called. Every truly pious man feels more for God's glory than his own temporal felicity, and rejoices more in the prosperity of God's work than in the increase of his own worldly goods. Albert Barnes: Notes on the Bible - 1834 90:17: And let the beauty of the Lord our God be upon us - The word translated "beauty" - נעם nô‛ am - means properly "pleasantness;" then, beauty, splendor; then grace or layout. The Septuagint renders it here, λαμπρότης lamprotē s, "splendor;" and so the Latin Vulgate. The wish is clearly that all that there is, in the divine character, which is "beautiful," which is suited to win the hearts of people to admiration, gratitude, and love - might be so manifested to them, or that they might so see the excellency of his character, and that his dealings with them might be such, as to keep the beauty, the loveliness, of that character constantly before them. And establish thou the work of our hands upon us - What we are endeavoring to do. Enable us to carry out our plans, and to accomplish our purposes. Yea, the work of our hands establish thou it - The repetition of the prayer here is emphatic. It indicates an intense desire that God would enable them to carry out their plans. If this was written by Moses, we may suppose that it is expressive of an earnest desire that they might reach the promised land; that they might not all be cut down and perish by the way; that the great object of their march through the wilderness might be accomplished; and that they might be permanently established in the land to which they were going. At the same time it is a prayer which it is proper to offer at any time, that God would enable us to carry out our purposes, and that we may be permanently established in his favor. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 90:17: And let: Psa 27:4, Psa 50:2, Psa 80:3, Psa 80:7, Psa 110:3; Co2 3:18; Jo1 3:2 establish: Psa 68:28, Psa 118:25; Job 22:28; Pro 16:3; Isa 26:12; Co1 3:7; Th2 2:16, Th2 2:17; Th2 3:1 Geneva 1599 90:17 And let the (p) beauty of the LORD our God be upon us: and (q) establish thou the work of our hands upon us; yea, the work of our hands establish thou it. (p) Meaning, that is was obscured when he ceases to do good to his Church. (q) For unless you guide us with your Holy Spirit, our enterprises cannot succeed. John Gill 90:17 And let the beauty of the Lord our God be upon us,.... Either the grace and favour of God, his gracious presence vouchsafed in his ordinances, which makes his tabernacles amiable and lovely, and his ways of pleasantness; or the righteousness of Christ, which is that comeliness he puts upon his people, whereby they become a perfection of beauty; or the beauty of holiness, which appears on them, when renewed and sanctified by the Spirit; every grace is beautiful and ornamental: or Christ himself may be meant; for the words may be rendered, "let the beauty of the Lord be with us" (k); he who is white and ruddy, the chiefest among ten thousand altogether lovely, fairer than the children of men, let him appear as the Immanuel, God with us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it; or "direct it" (l); though God works all works of grace for us, and in us, yet there is a work of duty and obedience to him for us to do; nor should we be slothful and inactive, but be the rather animated to it by what he has done for us: our hands should be continually employed in service for his honour and glory; and, whatever we find to do, do it with all the might of grace we have; and in which we need divine direction and strength, and also establishment, that we may be steadfast and immovable, always abounding in the work of the Lord: and this petition is repeated, to show the sense he had of the necessity of it, and of the vehemence and strength of desire after it. Jarchi interprets this of the work of the tabernacle, in which the hands of the Israelites were employed in the wilderness; so Arama of the tabernacle of Bezaleel. (k) "adsis nobis", Tigurine version, Junius & Tremellius; Heb. "sit apud nos", Piscator; "super nobis et apud nos", Michaelis. (l) Sept. "dirige", V. L. Musculus; "dirige et confirma", Michaelis. John Wesley 90:17 The beauty - His gracious influence, and glorious presence. In us - Do not only work for us, but in us, Robert Jamieson, A. R. Fausset and David Brown 90:17 let the beauty--or sum of His gracious acts, in their harmony, be illustrated in us, and favor our enterprise.
89:1789:17: եղիցի լոյս Տեառն Աստուծոյ ՚ի վերայ մեր։ Զգործս ձեռաց մերոց ուղի՛ղ արա ՚ի մեզ Տէր. զգործս ձեռաց մերոց աջողեա՛ մեզ[7300]։ Տունք. ժզ̃։[7300] Ոմանք.Եւ եղիցի... աջողեա՛ մեզ։ 17 Տէր Աստծու լոյսը թող մեզ վրայ իջնի. ուղղի՛ր մեր ձեռքի գործերը, Տէ՛ր, մեր ձեռքի գործերը յաջողեցրո՛ւ մեզ: 17 Ու մեր Տէր Աստուծոյն վայելչութիւնը մեր վրայ ըլլայ։Ձեռքերնուս գործը հաստատէ մեր վրայ. Մեր ձեռքերուն գործը հաստատէ։ Եղիցի լոյս Տեառն Աստուծոյ ի վերայ մեր. զգործս ձեռաց մերոց ուղիղ արա ի մեզ, Տէր, զգործս ձեռաց մերոց աջողեա մեզ: 89:17: եղիցի լոյս Տեառն Աստուծոյ ՚ի վերայ մեր։ Զգործս ձեռաց մերոց ուղի՛ղ արա ՚ի մեզ Տէր. զգործս ձեռաց մերոց աջողեա՛ մեզ[7300]։ Տունք. ժզ̃։ [7300] Ոմանք.Եւ եղիցի... աջողեա՛ մեզ։ 17 Տէր Աստծու լոյսը թող մեզ վրայ իջնի. ուղղի՛ր մեր ձեռքի գործերը, Տէ՛ր, մեր ձեռքի գործերը յաջողեցրո՛ւ մեզ: 17 Ու մեր Տէր Աստուծոյն վայելչութիւնը մեր վրայ ըլլայ։Ձեռքերնուս գործը հաստատէ մեր վրայ. Մեր ձեռքերուն գործը հաստատէ։ zohrab-1805▾ eastern-1994▾ western am▾	89:1789:17 и да будет благоволение Господа Бога нашего на нас, и в деле рук наших споспешествуй нам, в деле рук наших споспешествуй. 89:18 כִּ֣י kˈî כִּי that לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH מָֽגִנֵּ֑נוּ mˈāḡinnˈēnû מָגֵן shield וְ wᵊ וְ and לִ li לְ to קְדֹ֖ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַלְכֵּֽנוּ׃ malkˈēnû מֶלֶךְ king And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it: 89:17 и да будет благоволение Господа Бога нашего на нас, и в деле рук наших споспешествуй нам, в деле рук наших споспешествуй. 89:18 כִּ֣י kˈî כִּי that לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH מָֽגִנֵּ֑נוּ mˈāḡinnˈēnû מָגֵן shield וְ wᵊ וְ and לִ li לְ to קְדֹ֖ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַלְכֵּֽנוּ׃ malkˈēnû מֶלֶךְ king ru▾ bhs-gloss▾

Սաղմոս / Psalms - 89 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown