Psalm 90:2
Parallel Verses
English Standard Version
Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God.

King James Bible
Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.

American Standard Version
Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God.

Douay-Rheims Bible
Before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God.

English Revised Version
Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.

Webster's Bible Translation
Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.

Psalm 90:2 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 90:2 Parallel Commentaries

Treasury of Scripture Knowledge

* before

Job 38:4-6,28,39 Where were you when I laid the foundations of the earth? declare, if you have understanding...

Proverbs 8:25,26 Before the mountains were settled, before the hills was I brought forth...

* or ever

Psalm 33:9 For he spoke, and it was done; he commanded, and it stood fast.

Psalm 146:6 Which made heaven, and earth, the sea, and all that therein is: which keeps truth for ever:

Genesis 1:1 In the beginning God created the heaven and the earth.

* even from

Psalm 93:2 Your throne is established of old: you are from everlasting.

Psalm 102:24-27 I said, O my God, take me not away in the middle of my days: your years are throughout all generations...

Psalm 103:17 But the mercy of the LORD is from everlasting to everlasting on them that fear him, and his righteousness to children's children;

Isaiah 44:6 Thus said the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last...

Isaiah 57:15 For thus said the high and lofty One that inhabits eternity, whose name is Holy; I dwell in the high and holy place...

Micah 5:2 But you, Bethlehem Ephratah, though you be little among the thousands of Judah...

Habakkuk 1:12 Are you not from everlasting, O LORD my God, my Holy One? we shall not die. O LORD, you have ordained them for judgment; and...

1 Timothy 6:15,16 Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords...

Hebrews 1:10-12 And, You, Lord, in the beginning have laid the foundation of the earth; and the heavens are the works of your hands...

Hebrews 13:8 Jesus Christ the same yesterday, and to day, and for ever.

Revelation 1:8 I am Alpha and Omega, the beginning and the ending, said the Lord, which is, and which was, and which is to come, the Almighty.

* thou

Isaiah 45:22 Look to me, and be you saved, all the ends of the earth: for I am God, and there is none else.

Cross References
Genesis 1:1
In the beginning, God created the heavens and the earth.

Genesis 21:33
Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting God.

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.'

Job 15:7
"Are you the first man who was born? Or were you brought forth before the hills?

Job 36:26
Behold, God is great, and we know him not; the number of his years is unsearchable.

Psalm 55:19
God will give ear and humble them, he who is enthroned from of old, Selah because they do not change and do not fear God.

Psalm 93:2
Your throne is established from of old; you are from everlasting.

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