Psalm 90:8
Parallel Verses
English Standard Version
You have set our iniquities before you, our secret sins in the light of your presence.

King James Bible
Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

American Standard Version
Thou hast set our iniquities before thee, Our secret sins in the light of thy countenance.

Douay-Rheims Bible
Thou hast set our iniquities before thy eyes: our life in the light of thy countenance.

English Revised Version
Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

Webster's Bible Translation
Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

Psalm 90:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The poet begins with the confession that the Lord has proved Himself to His own, in all periods of human history, as that which He was before the world was and will be for evermore. God is designedly appealed to by the name אדני, which frequently occurs in the mouth of Moses in the middle books of the Pentateuch, and also in the Song at the Sea, Exodus 15:17 and in Deuteronomy 3:24. He is so named here as the Lord ruling over human history with an exaltation ever the same. Human history runs on in דּר ודר, so that one period (περίοδος) with the men living contemporaneous with it goes and another comes; the expression is deuteronomic (Deuteronomy 32:7). Such a course of generations lies behind the poet; and in them all the Lord has been מעון to His church, out of the heart of which the poet discourses. This expression too is Deuteronomic (Deuteronomy 33:27). מעון signifies a habitation, dwelling-place (vid., on Psalm 26:8), more especially God's heavenly and earthly dwelling-place, then the dwelling-place which God Himself is to His saints, inasmuch as He takes up to Himself, conceals and protects, those who flee to Him from the wicked one and from evil, and turn in to Him (Psalm 71:3; Psalm 91:9). In order to express fuisti היית was indispensable; but just as fuisti comes from fuo, φύω, היה (הוה) signifies not a closed, shut up being, but a being that discloses itself, consequently it is fuisti in the sense of te exhibuisti. This historical self-manifestation of god is based upon the fact that He is אל, i.e., might absolutely, or the absolutely Mighty One; and He was this, as Psalm 90:2 says, even before the beginning of the history of the present world, and will be in the distant ages of the future as of the past. The foundation of this world's history is the creation. The combination ארץ ותבל shows that this is intended to be taken as the object. ותּחולל (with Metheg beside the e4 of the final syllable, which is deprived of its accent, vid., on Psalm 18:20) is the language of address (Rashi): that which is created is in a certain sense born from God (ילּד), and He brings it forth out of Himself; and this is here expressed by חולל (as in Deuteronomy 32:18, cf. Isaiah 51:2), creation being compared to travail which takes place amidst pains (Psychology, S. 114; tr. p. 137). If, after the example of the lxx and Targum, one reads as passive ותּחולל (Bttcher, Olshausen, Hitzig) from the Pulal חולל, Proverbs 8:24, - and this commends itself, since the pre-existence of God can be better dated back beyond facts than beyond the acts of God Himself, - then the conception remains essentially the same, since the Eternal and Absolute One is still to be thought of as מחולל. The fact that the mountains are mentioned first of all, harmonizes with Deuteronomy 33:15. The modus consecutivus is intended to say: before the mountains were brought forth and Thou wast in labour therewith.... The forming of the mountains consequently coincides with the creation of the earth, which is here as a body or mass called ארץ, and as a continent with the relief of mountains and lowlands is called תבל (cf. תבל ארץ, Proverbs 8:31; Job 37:12). To the double clause with טרם seq. praet. (cf. on the other hand seq. fut. Deuteronomy 31:21) is appended וּמעולם as a second definition of time: before the creation of the world, and from eternity to eternity. The Lord was God before the world was - that is the first assertion of Psalm 90:2; His divine existence reaches out of the unlimited past into the unlimited future - this is the second. אל is not vocative, which it sometimes, though rarely, is in the Psalms; it is a predicate, as e.g., in Deuteronomy 3:24.

This is also to be seen from Psalm 90:3, Psalm 90:4, when Psalm 90:3 now more definitely affirms the omnipotence of God, and Psalm 90:4 the supra-temporality of God or the omnipresence of God in time. The lxx misses the meaning when it brings over אל from Psalm 90:2, and reads אל־תּשׁב. The shorter future form תּשׁב for תּשׁיב stands poetically instead of the longer, as e.g., in Psalm 11:6; Psalm 26:9; cf. the same thing in the inf. constr. in Deuteronomy 26:12, and both instances together in Deuteronomy 32:8. The poet intentionally calls the generation that is dying away אנושׁ, which denotes man from the side of his frailty or perishableness; and the new generation בּני־אדם, with which is combined the idea of entrance upon life. It is clear that השׁיב עד־דּכּא is intended to be understood according to Genesis 3:19; but it is a question whether דּכּא is conceived of as an adjective (with mutable aa), as in Psalm 34:19, Isaiah 57:15 : Thou puttest men back into the condition of crushed ones (cf. on the construction Numbers 24:24), or whether as a neutral feminine from דּך ( equals דּכּה): Thou changest them into that which is crushed equals dust, or whether as an abstract substantive like דּכּה, or according to another reading (cf. Psalm 127:2) דּכּא, in Deuteronomy 23:2 : to crushing. This last is the simplest way of taking it, but it comes to one and the same thing with the second, since דּכּא signifies crushing in the neuter sense. A fut. consec. follows. The fact that God causes one generation to die off has as its consequence that He calls another into being (cf. the Arabic epithet of God el-mu‛ı̂d equals המשׁיב, the Resuscitator). Hofmann and Hitzig take תּשׁב as imperfect on account of the following ותּאמר: Thou didst decree mortality for men; but the fut. consec. frequently only expresses the sequence of the thoughts or the connection of the matter, e.g., after a future that refers to that which is constantly taking place, Job 14:10. God causes men to die without letting them die out; for - so it continues in Psalm 90:4 - a thousand years is to Him a very short period, not to be at all taken into account. What now is the connection between that which confirms and that which is confirmed here? It is not so much Psalm 90:3 that is confirmed as Psalm 90:2, to which the former serves for explanation, viz., this, that God as the Almighty (אל), in the midst of this change of generations, which is His work, remains Himself eternally the same. This ever the same, absolute existence has its ground herein, that time, although God fills it up with His working, is no limitation to Him. A thousand years, which would make any man who might live through them weary of life, are to Him like a vanishing point. The proposition, as 2 Peter 3:8 shows, is also true when reversed: "One day is with the Lord as a thousand years." He is however exalted above all time, inasmuch as the longest period appears to Him very short, and in the shortest period the greatest work can be executed by Him. The standpoint of the first comparison, "as yesterday," is taken towards the end of the thousand of years. A whole millennium appears to God, when He glances over it, just as the yesterday does to us when (כּי) it is passing by (יעבר), and we, standing on the border of the opening day, look back upon the day that is gone. The second comparison is an advance upon the first, and an advance also in form, from the fact that the Caph similitudinis is wanting: a thousand years are to God a watch in the night. אשׁמוּרה is a night-watch, of which the Israelites reckoned three, viz., the first, the middle, and the morning watch (vid., Winer's Realwrterbuch s. v. Nachtwache). It is certainly not without design that the poet says אשׁמוּרה בלּילה instead of אשׁמרת הלּילה. The night-time is the time for sleep; a watch in the night is one that is slept away, or at any rate passed in a sort of half-sleep. A day that is past, as we stand on the end of it, still produces upon us the impression of a course of time by reason of the events which we can recall; but a night passed in sleep, and now even a fragment of the night, is devoid of all trace to us, and is therefore as it were timeless. Thus is it to God with a thousand years: they do not last long to Him; they do not affect Him; at the close of them, as at the beginning, He is the Absolute One (אל). Time is as nothing to Him, the Eternal One. The changes of time are to Him no barrier restraining the realization of His counsel - a truth which has a terrible and a consolatory side. The poet dwells upon the fear which it produces.

Psalm 90:8 Parallel Commentaries

Treasury of Scripture Knowledge

thou

Psalm 10:11 He has said in his heart, God has forgotten: he hides his face; he will never see it.

Psalm 50:21 These things have you done, and I kept silence; you thought that I was altogether such an one as yourself: but I will reprove you...

Psalm 139:1-4 O lord, you have searched me, and known me...

Job 34:21 For his eyes are on the ways of man, and he sees all his goings.

Jeremiah 9:13-16 And the LORD said, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein...

Jeremiah 16:17 For my eyes are on all their ways: they are not hid from my face, neither is their iniquity hid from my eyes.

Jeremiah 23:24 Can any hide himself in secret places that I shall not see him? said the LORD. Do not I fill heaven and earth? said the LORD.

Ezekiel 8:12 Then said he to me, Son of man, have you seen what the ancients of the house of Israel do in the dark...

Revelation 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened...

our

Psalm 19:12 Who can understand his errors? cleanse you me from secret faults.

Proverbs 5:21 For the ways of man are before the eyes of the LORD, and he ponders all his goings.

Ecclesiastes 12:14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

Luke 12:1,2 In the mean time, when there were gathered together an innumerable multitude of people, so that they stepped one on another...

Romans 2:16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

1 Corinthians 4:5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness...

Hebrews 4:12,13 For the word of God is quick, and powerful, and sharper than any two edged sword...

1 John 3:20 For if our heart condemn us, God is greater than our heart, and knows all things.

in the

Psalm 80:16 It is burned with fire, it is cut down: they perish at the rebuke of your countenance.

Cross References
Psalm 19:12
Who can discern his errors? Declare me innocent from hidden faults.

Psalm 50:21
These things you have done, and I have been silent; you thought that I was one like yourself. But now I rebuke you and lay the charge before you.

Psalm 89:15
Blessed are the people who know the festal shout, who walk, O LORD, in the light of your face,

Psalm 109:15
Let them be before the LORD continually, that he may cut off the memory of them from the earth!

Ecclesiastes 12:14
For God will bring every deed into judgment, with every secret thing, whether good or evil.

Jeremiah 16:17
For my eyes are on all their ways. They are not hidden from me, nor is their iniquity concealed from my eyes.

Lamentations 1:5
Her foes have become the head; her enemies prosper, because the LORD has afflicted her for the multitude of her transgressions; her children have gone away, captives before the foe.

Jump to Previous
Countenance Doings Evil Face Hidden Iniquities Light Placed Presence Secret Sins
Jump to Next
Countenance Doings Evil Face Hidden Iniquities Light Placed Presence Secret Sins
Links
Psalm 90:8 NIV
Psalm 90:8 NLT
Psalm 90:8 ESV
Psalm 90:8 NASB
Psalm 90:8 KJV

Psalm 90:8 Bible Apps
Psalm 90:8 Biblia Paralela
Psalm 90:8 Chinese Bible
Psalm 90:8 French Bible
Psalm 90:8 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Psalm 90:7
Top of Page
Top of Page