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Selected Verse: Psalms 90:5 - King James
Verse |
Translation |
Text |
Ps 90:5 |
King James |
Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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 (Psa 103:15; Pe1 1:24). |
Notes on the Bible, by Albert Barnes, [1834] |
Thou carriest them away as with a flood - The original here is a single verb with the suffix - זרמתם zerametâm. The verb - זרם zâram - 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 previous 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 châlaph - means to pass, to pass along, to pass by; to pass on, to come on; also, to revive 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. |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
Psa 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, Psa 76:6, שׁנת עולם, Jer 51:39, Jer 51:57, cf. ישׁן Psa 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 Psa 90:3 the collective אנושׁ alternates with בני־אדם. The two members of Psa 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, Psa 102:27, to set a new thing on the place of an old one, Isa 9:9 [10], to gain new strength, to take fresh courage, Isa 40:31; Isa 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. Psa 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 Psa 58:8 proves that מלל signifies to cut off in the front or above, after which perhaps even Psa 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 Deu 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 Psa 90:7. from the experience of those amongst whom he comprehended himself in the לנוּ of Psa 90:1, Hengstenberg takes Psa 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 Psa 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 Psa 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., Deu 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 (Deu 9:19; Deu 29:22, Deu 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 Psa 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 Psa 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 Psa 8:7 : שׁתּה, cf. Psa 6:4 ואתּ, Psa 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. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Them - Mankind. Away - Universally, without exception or distinction. A sleep - Short and vain, as sleep is, and not minded 'till it be past. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:
15 As for man, his days are as grass: as a flower of the field, so he flourisheth.
25 The LORD make his face shine upon thee, and be gracious unto thee:
6 But now they break down the carved work thereof at once with axes and hammers.
4 Return, O LORD, deliver my soul: oh save me for thy mercies' sake.
7 All sheep and oxen, yea, and the beasts of the field;
13 Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
16 I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it.
29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
44 And tarry with him a few days, until thy brother's fury turn away;
27 And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book:
22 So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it;
19 For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also.
34 And the LORD heard the voice of your words, and was wroth, and sware, saying,
35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
26 And the LORD spake unto Moses and unto Aaron, saying,
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.
1 A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.
7 For we are consumed by thine anger, and by thy wrath are we troubled.
1 A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.
7 For we are consumed by thine anger, and by thy wrath are we troubled.
25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
24 They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn.
16 His roots shall be dried up beneath, and above shall his branch be cut off.
2 He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.
2 For they shall soon be cut down like the grass, and wither as the green herb.
8 As a snail which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun.
6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.
7 For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease.
1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.
31 But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.
9 And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,
27 But thou art the same, and thy years shall have no end.
5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
3 Thou turnest man to destruction; and sayest, Return, ye children of men.
4 Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.
57 And I will make drunk her princes, and her wise men, her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the LORD of hosts.
39 In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.
6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
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.
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.