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Selected Verse: Psalms 90:9 - Strong Concordance

Verse	Translation	Text
Ps 90:9	Strong Concordance	For all our days [03117] are passed away [06437] in thy wrath [05678]: we spend [03615] our years [08141] as a tale [01899] that is told.
	King James	For all our days are passed away in thy wrath: we spend our years as a tale that is told.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
are passed--literally, "turn," as to depart (Jer 6:4). spend--literally, "consume." as a tale--literally, "a thought," or, "a sigh" (Eze 2:10).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

are passed--literally, "turn," as to depart (Jer 6:4).

spend--literally, "consume."

as a tale--literally, "a thought," or, "a sigh" (Eze 2:10).

Notes on the Bible, by Albert Barnes, [1834]
For all our days are passed away in thy wrath - Margin, "turned." The Hebrew word - פנה pânâh - 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!

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
After the transitoriness of men has now been confirmed in Psa 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 Psa 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 Psa 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. Psa 103:15) are passed away (פּנה, to turn one's self, to turn, e.g., Deu 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 (Eze 2:10). With בּהם in Psa 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 Deu 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 Psa 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, Pro 6:3, of insolent treatment, Isa 3:5, whence רהב (here רהב), violence, impetuosity, and more especially a boastful vaunting appearance or coming forward, Job 9:13; Isa 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, Deu 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 Psa 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 Eze 1:18), or gen. obj.: according to the fear that is due to Thee, which in itself is at once (cf. Psa 5:8; Exo 20:20; Deu 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. Sa1 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 Pro 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, Sa2 9:10, Hagg. Psa 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 Pro 14:30 signifies a calm easy heart.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

After the transitoriness of men has now been confirmed in Psa 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 Psa 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 Psa 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. Psa 103:15) are passed away (פּנה, to turn one's self, to turn, e.g., Deu 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 (Eze 2:10). With בּהם in Psa 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 Deu 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 Psa 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, Pro 6:3, of insolent treatment, Isa 3:5, whence רהב (here רהב), violence, impetuosity, and more especially a boastful vaunting appearance or coming forward, Job 9:13; Isa 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, Deu 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 Psa 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 Eze 1:18), or gen. obj.: according to the fear that is due to Thee, which in itself is at once (cf. Psa 5:8; Exo 20:20; Deu 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. Sa1 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 Pro 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, Sa2 9:10, Hagg. Psa 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 Pro 14:30 signifies a calm easy heart.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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!

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¹⁰ And he spread [06566] it before [06440] me; and it was written [03789] within [06440] and without [0268]: and there was written [03789] therein lamentations [07015], and mourning [01899], and woe [01958].

⁴ Prepare [06942] ye war [04421] against her; arise [06965], and let us go up [05927] at noon [06672]. Woe [0188] unto us! for the day [03117] goeth away [06437], for the shadows [06752] of the evening [06153] are stretched out [05186].

³⁰ A sound [04832] heart [03820] is the life [02416] of the flesh [01320]: but envy [07068] the rottenness [07538] of the bones [06106].

⁶ For the LORD [03068] knoweth [03045] the way [01870] of the righteous [06662]: but the way [01870] of the ungodly [07563] shall perish [06].

¹⁰ Thou therefore, and thy sons [01121], and thy servants [05650], shall till [05647] the land [0127] for him, and thou shalt bring [0935] in the fruits, that thy master's [0113] son [01121] may have food [03899] to eat [0398]: but Mephibosheth [04648] thy master's [0113] son [01121] shall eat [0398] bread [03899] alway [08548] at my table [07979]. Now Ziba [06717] had fifteen [02568] [06240] sons [01121] and twenty [06242] servants [05650].

¹⁰ When wisdom [02451] entereth [0935] into thine heart [03820], and knowledge [01847] is pleasant [05276] unto thy soul [05315];

¹⁷ And he said [0559] unto him, Fear [03372] not: for the hand [03027] of Saul [07586] my father [01] shall not find [04672] thee; and thou shalt be king [04427] over Israel [03478], and I shall be next [04932] unto thee; and that also Saul [07586] my father [01] knoweth [03045].

²⁵ This day [03117] will I begin [02490] to put [05414] the dread [06343] of thee and the fear [03374] of thee upon the nations [06440] [05971] that are under the whole heaven [08064], who shall hear [08085] report [08088] of thee, and shall tremble [07264], and be in anguish [02342] because of thee [06440].

²⁰ And Moses [04872] said [0559] unto the people [05971], Fear [03372] not: for God [0430] is come [0935] to [05668] prove [05254] you, and that his fear [03374] may be before your faces [06440], that ye sin [02398] not.

⁸ Lead [05148] me, O LORD [03068], in thy righteousness [06666] because of mine enemies [08324]; make thy way [01870] straight [03474] before my face [06440].

¹⁸ As for their rings [01354], they were so high [01363] that they were dreadful [03374]; and their rings [01354] were full [04392] of eyes [05869] round about [05439] them four [0702].

¹¹ Who knoweth [03045] the power [05797] of thine anger [0639]? even according to thy fear [03374], so is thy wrath [05678].

¹¹ And we dreamed [02492] a dream [02472] in one [0259] night [03915], I and he; we dreamed [02492] each man [0376] according to the interpretation [06623] of his dream [02472].

⁶ And the messengers [04397] returned [07725] to Jacob [03290], saying [0559], We came [0935] to thy brother [0251] Esau [06215], and also he cometh [01980] to meet thee [07125], and four hundred [03967] men [0376] with him.

³¹ And there went forth [05265] a wind [07307] from the LORD [03068], and brought [01468] quails [07958] from the sea [03220], and let them fall [05203] by the camp [04264], as it were a day's [03117] journey [01870] on this side [03541], and as it were a day's [03117] journey [01870] on the other side [03541], round about [05439] the camp [04264], and as it were two cubits [0520] high upon the face [06440] of the earth [0776].

³⁵ To me belongeth vengeance [05359], and recompence [08005]; their foot [07272] shall slide [04131] in due time [06256]: for the day [03117] of their calamity [0343] is at hand [07138], and the things that shall come [06264] upon them make haste [02363].

⁷ For the Egyptians [04714] shall help [05826] in vain [01892], and to no purpose [07385]: therefore have I cried [07121] concerning this [02063], Their [01992] strength [07293] is to sit still [07674].

¹³ If God [0433] will not withdraw [07725] his anger [0639], the proud [07293] helpers [05826] do stoop [07817] under him.

⁵ And the people [05971] shall be oppressed [05065], every one [0376] by another [0376], and every one [0376] by his neighbour [07453]: the child [05288] shall behave himself proudly [07292] against the ancient [02205], and the base [07034] against the honourable [03513].

³ Do [06213] this now [0645], my son [01121], and deliver [05337] thyself, when thou art come [0935] into the hand [03709] of thy friend [07453]; go [03212], humble [07511] thyself, and make sure[07292] thy friend [07453].

¹⁶ I will go in [0935] the strength [01369] of the Lord [0136] GOD [03069]: I will make mention [02142] of thy righteousness [06666], even of thine only.

⁷ Remember [02142] the days [03117] of old [05769], consider [0995] the years [08141] of many [01755] generations [01755]: ask [07592] thy father [01], and he will shew [05046] thee; thy elders [02205], and they will tell [0559] thee.

¹⁰ The days [03117] of our years [08141] are threescore [07657] years [08141] and ten [07657]; and if by reason of strength [01369] they be fourscore [08084] years [08141], yet is their strength [07296] labour [05999] and sorrow [0205]; for it is soon [02440] cut off [01468], and we fly away [05774].

² Hear [08085] attentively [08085] the noise [07267] of his voice [06963], and the sound [01899] that goeth out [03318] of his mouth [06310].

²⁴ And they turned [06437] and went up [05927] into the mountain [02022], and came [0935] unto the valley [05158] of Eshcol [0812], and searched it out [07270].

¹⁵ As for man [0582], his days [03117] are as grass [02682]: as a flower [06731] of the field [07704], so he flourisheth [06692].

²⁹ Cut off [01494] thine hair [05145], O Jerusalem, and cast it away [07993], and take up [05375] a lamentation [07015] on high places [08205]; for the LORD [03068] hath rejected [03988] and forsaken [05203] the generation [01755] of his wrath [05678].

⁹ For all our days [03117] are passed away [06437] in thy wrath [05678]: we spend [03615] our years [08141] as a tale [01899] that is told.

¹¹ Who knoweth [03045] the power [05797] of thine anger [0639]? even according to thy fear [03374], so is thy wrath [05678].

⁶ In the morning [01242] it flourisheth [06692], and groweth up [02498]; in the evening [06153] it is cut down [04135], and withereth [03001].