English Standard Version
Let your work be shown to your servants, and your glorious power to their children.
King James Bible
Let thy work appear unto thy servants, and thy glory unto their children.
American Standard Version
Let thy work appear unto thy servants, And thy glory upon their children.
Look upon thy servants and upon their works: and direct their children.
English Revised Version
Let thy work appear unto thy servants, and thy glory upon their children.
Webster's Bible Translation
Let thy work appear to thy servants, and thy glory to their children.
Psalm 90:16 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
After the transitoriness of men has now been confirmed in Psalm 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 Psalm 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 Psalm 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, Jeremiah 7:29). עברה is wrath that passes over, breaks through the bounds of subjectivity. All their days (cf. Psalm 103:15) are passed away (פּנה, to turn one's self, to turn, e.g., Deuteronomy 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 (Ezekiel 2:10). With בּהם in Psalm 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 Deuteronomy 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 Psalm 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, Proverbs 6:3, of insolent treatment, Isaiah 3:5, whence רהב (here רהב), violence, impetuosity, and more especially a boastful vaunting appearance or coming forward, Job 9:13; Isaiah 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, Deuteronomy 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 Numbers 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., Genesis 32:6, than with the 1st pers. plur., as here and in Genesis 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 Psalm 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 Ezekiel 1:18), or gen. obj.: according to the fear that is due to Thee, which in itself is at once (cf. Psalm 5:8; Exodus 20:20; Deuteronomy 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. 1 Samuel 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 Proverbs 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, 2 Samuel 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 Proverbs 14:30 signifies a calm easy heart.
Treasury of Scripture Knowledge
"The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.
1 Kings 8:11
so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of the LORD.
O God, we have heard with our ears, our fathers have told us, what deeds you performed in their days, in the days of old:
I will ponder all your work, and meditate on your mighty deeds.
For you, O LORD, have made me glad by your work; at the works of your hands I sing for joy.
And one called to another and said: "Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!"
O LORD, I have heard the report of you, and your work, O LORD, do I fear. In the midst of the years revive it; in the midst of the years make it known; in wrath remember mercy.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.