Psalm 90:1
Parallel Verses
English Standard Version
Lord, you have been our dwelling place in all generations.

King James Bible
A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.

American Standard Version
Lord, thou hast been our dwelling-place In all generations.

Douay-Rheims Bible
A prayer of Moses the man of God. Lord, thou hast been our refuge from generation to generation.

English Revised Version
BOOK IV A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.

Webster's Bible Translation
A prayer of Moses the man of God. Lord, thou hast been our dwelling-place in all generations.

Psalm 90:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After this statement of the present condition of things the psalmist begins to pray for the removal of all that is thus contradictory to the promise. The plaintive question, Psalm 89:47, with the exception of one word, is verbatim the same as Psalm 79:5. The wrath to which quousque refers, makes itself to be felt, as the intensifying (vid., Psalm 13:2) לנצח implies, in the intensity and duration of everlasting wrath. חלד is this temporal life which glides past secretly and unnoticed (Psalm 17:14); and זכר־אני is not equivalent to זכרני (instead of which by way of emphasis only זכרני אני can be said), but אני מה־חלד stands for מה־חלד אני - according to the sense equivalent to אני מה־חדל, Psalm 39:5, cf. Psalm 39:6. The conjecture of Houbigant and modern expositors, זכר אדני (cf. Psalm 89:51), is not needed, since the inverted position of the words is just the same as in Psalm 39:5. In Psalm 89:48 it is not pointed על־מה שׁוא, "wherefore (Job 10:2; Job 13:14) hast Thou in vain (Psalm 127:1) created?" (Hengstenberg), but על־מה־שּׁוא, on account of or for what a nothing (מה־שׁוא belonging together as adjective and substantive, as in Psalm 30:10; Job 26:14) hast Thou created all the children of men? (De Wette, Hupfeld, and Hitzig). על, of the ground of a matter and direct motive, which is better suited to the question in Psalm 89:49 than the other way of taking it: the life of all men passes on into death and Hades; why then might not God, within this brief space of time, this handbreadth, manifest Himself to His creatures as the merciful and kind, and not as the always angry God? The music strikes in here, and how can it do so otherwise than in elegiac mesto? If God's justice tarries and fails in this present world, then the Old Testament faith becomes sorely tempted and tried, because it is not able to find consolation in the life beyond. Thus it is with the faith of the poet in the present juncture of affairs, the outward appearance of which is in such perplexing contradiction to the loving-kindness sworn to David and also hitherto vouchsafed. חסדים has not the sense in this passage of the promises of favour, as in 2 Chronicles 6:42, but proofs of favour; הראשׁנים glances back at the long period of the reigns of David and of Solomon.

(Note: The Pasek between חראשׁנים and אדני is not designed merely to remove the limited predicate from the Lord, who is indeed the First and the Last, but also to secure its pronunciation to the guttural Aleph, which might be easily passed over after Mem; cf. Genesis 1:27; Genesis 21:17; Genesis 30:20; Genesis 42:21, and frequently.)

The Asaph Psalm 77 and the Tephilla Isaiah 63 contain similar complaints, just as in connection with Psalm 89:51 one is reminded of the Asaph Psalm 79:2, Psalm 79:10, and in connection with Psalm 89:52 of Psalm 79:12. The phrase נשׂא בחיקו is used in other instances of loving nurture, Numbers 11:12; Isaiah 40:11. In this passage it must have a sense akin to חרפּת עבדיך. It is impossible on syntactic grounds to regard כּל־רבּים עמּים as still dependent upon חרפּת (Ewald) or, as Hupfeld is fond of calling it, as a "post-liminiar" genitive. Can it be that the כל is perhaps a mutilation of כּלמּת, after Ezekiel 36:15, as Bttcher suggests? We do not need this conjecture. For (1) to carry any one in one's bosom, if he is an enemy, may signify: to be obliged to cherish him with the vexation proceeding from him (Jeremiah 15:15), without being able to get rid of him; (2) there is no doubt that רבּים can, after the manner of numerals, be placed before the substantive to which it belongs, Ezekiel 32:10, Proverbs 31:29; 1 Chronicles 28:5; Nehemiah 9:28; cf. the other position, e.g., Jeremiah 16:16; (3) consequently כּל־רבּים עמּים may signify the "totality of many peoples" just as well as כּל גּוים רבּים in Ezekiel 31:6. The poet complains as a member of the nation, as a citizen of the empire, that he is obliged to foster many nations in his bosom, inasmuch as the land of Israel was overwhelmed by the Egyptians and their allies, the Libyans, Troglodytes, and Ethiopians. The אשׁר which follows in Psalm 89:52 cannot now be referred back over Psalm 89:51 to חרפּת (quâ calumniâ), and yet the relative sense, not the confirmatory (because, quoniam), is at issue. We therefore refer it to עמים, and take אויביך as an apposition, as in Psalm 139:20 : who reproach Thee, (as) Thine enemies, Jahve, who reproach the footsteps (עקּבות as in Psalm 77:20 with Dag. dirimens, which gives it an emotional turn) of Thine anointed, i.e., they follow him everywhere, wheresoever he may go, and whatsoever he may do. With these significant words, עקּבות משׁיחך, the Third Book of the Psalms dies away.

Psalm 90:1 Parallel Commentaries

Treasury of Scripture Knowledge

A.M.

2514. B.C.

1490. A Prayer, or, A prayer, 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.

Numbers 13:1 And the LORD spoke to Moses, saying,

Numbers 14:1 And all the congregation lifted up their voice, and cried; and the people wept that night.

the man

Exodus 33:14-19 And he said, My presence shall go with you, and I will give you rest...

Deuteronomy 33:1 And this is the blessing, with which Moses the man of God blessed the children of Israel before his death.

1 Kings 13:1 And, behold, there came a man of God out of Judah by the word of the LORD to Bethel: and Jeroboam stood by the altar to burn incense.

1 Timothy 6:11 But you, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

Lord

Psalm 71:3 Be you my strong habitation, whereunto I may continually resort: you have given commandment to save me...

Psalm 91:1,9 He that dwells in the secret place of the most High shall abide under the shadow of the Almighty...

Deuteronomy 33:27 The eternal God is your refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before you...

Isaiah 8:14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel...

Ezekiel 11:16 Therefore say, Thus said the Lord GOD; Although I have cast them far off among the heathen...

John 6:56 He that eats my flesh, and drinks my blood, dwells in me, and I in him.

1 John 4:16 And we have known and believed the love that God has to us. God is love; and he that dwells in love dwells in God, and God in him.

all generations. Heb. generation and generation

Psalm 89:1 I will sing of the mercies of the LORD for ever: with my mouth will I make known your faithfulness to all generations.

Cross References
Deuteronomy 33:1
This is the blessing with which Moses the man of God blessed the people of Israel before his death.

Deuteronomy 33:27
The eternal God is your dwelling place, and underneath are the everlasting arms. And he thrust out the enemy before you and said, 'Destroy.'

1 Chronicles 23:14
But the sons of Moses the man of God were named among the tribe of Levi.

Psalm 71:3
Be to me a rock of refuge, to which I may continually come; you have given the command to save me, for you are my rock and my fortress.

Psalm 91:1
He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.

Psalm 91:9
Because you have made the LORD your dwelling place-- the Most High, who is my refuge--

Ezekiel 11:16
Therefore say, 'Thus says the Lord GOD: Though I removed them far off among the nations, and though I scattered them among the countries, yet I have been a sanctuary to them for a while in the countries where they have gone.'

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