Exegetical and Hermeneutical Commentary of Psalms 90:9
For all our days are passed away in thy wrath: we spend our years as a tale [that is told].
9. are passed away ] Lit. turn or decline towards evening (Jer 6:4). We are “a generation of thy wrath” (Jer 7:29). Our life is drawing to a close under a cloud; there is no sign of ‘light at evening-tide.’
we spend &c.] Lit. we consume our years as a sigh: they are past as quickly as a sigh, itself the expression of sorrow and weariness. The meaning of the word is however uncertain. Some explain, as a thought, comparing Theognis, 979, “Swift as a thought gay youth is past and gone”: the Targ. gives as a breath: A.V. follows Jerome, “consumpsimus annos nostros quasi sermonem loquens.”
Fuente: The Cambridge Bible for Schools and Colleges
For all our days are passed away in thy wrath – Margin, turned. The Hebrew word – panah – means to turn; then, to turn to or from anyone; and hence, to turn away as if to flee or depart. Here it means that our days seem to turn from us; to give the back to us; to be unwilling to remain with us; to leave us. This seems to be the fruit or result of the anger of God, as if he were unwilling that our days should attend us any longer. Or, it is as if he took away our days, or caused them to turn away, because he was angry and was unwilling that we should any longer enjoy them. The cutting off of life in any manner is a proof of the divine displeasure; and in every instance death should be regarded as a new illustration of the fact that the race is guilty.
We spend our years as a tale that is told – Margin, meditation. The Hebrew word – hegeh – means properly
(a) a muttering, or growling, as of thunder;
(b) a sighing or moaning;
(c) a meditation, thought.
It means here, evidently, thought; that is, life passes away as rapidly as thought. It has no permanency. It makes no impression. Thought is no sooner come than it is gone. So rapid, so fleeting, so unsubstantial is life. The Septuagint and the Latin Vulgate in some unaccountable way render this as a spider. The translation in our common version, as a tale that is told, is equally unauthorized, as there is nothing corresponding to this in the Hebrew. The image in the original is very striking and beautiful. Life passes with the rapidity of thought!
Fuente: Albert Barnes’ Notes on the Bible
Psa 90:9
We spend our years as a tale that is told.
Life–a tale
Assuming this version to give the true idea of the author, we have here three thoughts,
1. Significance. A tale has some meaning; is intended to impart some idea to others. Life is big with meaning. Amongst the many things which the tale of life speaks out are two wonderful things.
(1) Mans power of opposing himself, the arrangements of creation, and the will of God.
(2) The amazing patience and condescending mercy of God.
2. Observance. A tale implies, if written, readers; if oral, listeners. It is intended for observers. What observers has the life of every man! Society, devils, angels, God, are all observing, all reading us. Every act tells out some portion of this tale, and falls upon unnumbered ears.
3. Transitoriness. A tale told. Not inscribed upon marble or brass, not even written in a book,–but just told. The transitoriness of this tale, however, is not in its influence that is everlasting, every idea will tell on the ages, but in its earthly form of expression. It is passing away from here like a flower, a vapour. (Homilist.)
Life–a tale
I. Seeing that life imperceptibly passes, it should be the care of us all, that it be not misspent, or its opportunities unimproved. Life may be passed as vainly as the time occupied in hearing an idle tale.
1. Some tales are light and trifling,–merely to amuse and make the reader laugh. Such, also, is the life of some. Always light-hearted, never serious. They tread a round of vanity.
2. Other tales are of a grave caste, and turn on the interests of human life; but they are altogether worldly in their tone and tendency. So with the lives of many. They occupy their days with business; they are industrious, enterprising: but they have no concern about spiritual things.
3. Some tales are tales of truth. They give an account of godly men who served God in their generation, and died in peace. Such are the lives of Christians. They are using the means of grace, and growing in weanedness from the world; they seek the salvation of others, and prepare themselves for the coming of the Lord.
II. The most important of the tale is its close, and so also it is with life, The interest thickens towards the end.
1. Some tales, whether serious or trifling, have an unhappy termination. So the life of many. They die without preparation and without hope. The tale of human life is soon told, but how momentous are its issues!
2. Other tales have a joyful ending. Hope is realized. So the life of Gods people. Whatever doubts, troubles, trials, disappointments chequered it, the close of it is peace.
III. Some tales come sooner to a close than others. So life;–in some cases three-score years and ten, or four-score years; in other cases not sixty, not fifty, not forty years–not thirty or twenty years, or even ten. Delay not. Make sure of salvation now. (W. H. Hewitson, M.A.)
Life an exclamation
I. The main idea of the text is the transientness of life; it has the brevity of a cry. Some lives have only one word, some several, yet is each an exclamation. Some have the completeness of finished sentences; some fail in the midst; some have only a beginning, rather intimate that there is something to be said than say it. Then is life short, indeed, when man dies, not because he has exhausted a force so much as because he has met with an obstruction. And yet how often is this the case! The days are cut off; the sun goes down while it is yet day; the flower fadeth. Then, also, is life short when, though its voice fails not at the commencement of its utterance, it is broken off in the midst, and gives no complete expression to the deep meaning with which it is charged. And yet how often is it as an unfinished cry! How often do men pass away before they have half revealed the significance of their being! Things are long and short in comparison. The sense of duration is not absolute. The insect that lives but a day has, or might have, the feelings with which we regard seventy years . . . Suppose a being to live two millions of years, he would look down on our existence of seventy years with the same feelings as those with which we regard the creature of a day. It is only eternity that is really long–absolutely long. Eternity makes life nothing, and yet everything; sinks it to utter significance, and yet invests it with inconceivable importance.
II. If life is transient as a cry, it is a cry full of meaning. The importance of utterances does not depend on their length; it is not how long it takes to express a thing, but the nature of the thing expressed, which decides the greatness of the expression. A few words may reveal a world of meaning. Life is a cry, but what does it not reveal? The broken speech of our earthly days is the voice of souls. It shows what we are as souls; our principles, habits, etc . . . And, showing what we are, it shows also what we shall be, what we shall be for ever. And it does more than show what we shall be, it helps to make us it. Many different cries proceed from our common nature. Life in some is a cry of wonder, an expression of amazement at this mysterious universe, and their own mysterious being. Life in some is a cry of pain, grief from physical suffering, grief from adversities of lot, grief from social pressure on the hearts affections. Life in some is a cry of joy, the rapid, incoherent speech of ecstatic feeling. I do not ask which of these your life is, nor does it much signify in relation to the most important of all matters. But I do ask you, what is the temper and the form of your life? Time, which is so short, is the season for conversion, salvation; and without these, when it is passed, you will find yourselves in an eternity for which no preparation has been made. Everlasting life dates from regeneration, not from death; we cannot have the life immortal if we be not born again. (A. J. Morris.)
The tale of our years
I. The tale of our years is told in chapters. This is necessary for reference, for the understanding of the main points and features of the story–chap, 1, chap. 2, chap. 3, and so through the table of contents. But what are these chapters? Is there one devoted to infancy, that piece that every one forgets if he ever knew it? Is there another for childhood with its gambols, summer days in the woods and on the shore, and Christmas Days in the dear old home? Is there another for youth, that sentimental time, so foolish and yet so sweet? Is there one for manhood, with its responsibilities and strenuous work, and yet one more for old age with its pensiveness and its memories, the tender grace of a day that is dead? But these are, after all, only the headings of the chapters. When you read what is written you would perhaps be inclined to make other divisions. There is, e.g., a chapter of sins. Every tale told has that in it. Then there is the chapter of opportunities, the chapter of change, the chapter of sorrows, the chapter of mistakes. When the true man turns to read through some of these, the tears fall upon the page. He can hardly, dare to think. But blessed be God he can pray. To read the story of the years m a spirit of penitence and trust is so to number our days as to get us a heart of wisdom.
II. The tale of our years is illustrated. Illustrations are exceedingly popular in these days. Now, one advantage of an illustration is that by it an impression is conveyed immediately. It is to a page or two of writing what a photograph is to a water-colour drawing, or what a telegram is to a letter. The salient features of the situation are seized at once; what would take ten minutes to read is taken in from a picture in ten seconds. So there are many people who see the illustrations who never read the story. Has it ever struck you that it is precisely so in our lives? For one who reads their story there are a hundred who see the pictures. From them they form their opinion of the story. For example, such a comparatively unimportant thing as manners is an illustration of lifes story. If you acknowledge an acquaintance in the street as if you saw a ticket-of-leave sticking out of his pocket, you will make an impression on him. It may be that behind a lofty look and a disdainful air there is a kindly heart and a really humble nature. But it was the illustration that was seen and that lingers in the mind. How true it is, too, that our habits illustrate the tale. Such things as exaggeration, little mean ways, indolence, unpunctuality. Or, again, how often we illustrate our story by exhibitions of temper. This is seen by our children and servants, and perhaps by some who have read less of the tale of our years than those who share our home. Now, there is a sense in which all our acts are illustrative.
III. The tale of our years has a plot. It is often not intricate and dramatic. It may be free from excitement, from that which in some stories is so unhealthy, the sensational. It may be homely, familiar, and commonplace. But it is there. God has a plan for my life. Not more surely had He for Abraham and David or for a Tennyson, a Gladstone or a Bismarck, the greatest of great men than He has for me. There is a hidden unity, an interaction and a coinciding, a sequence, to which we have at present no complete key. Life is not a chaos, it is a cosmos.
IV. The story of our years has an end. It is soon told, the days of our years are threescore years and ten, etc. A thousand years in Thy sight are but as yesterday, etc. Twas but yesterday that we were children, our world the nursery. Twas but yesterday that we were wed, that our children were born, and now tis toward evening; the day is far spent-the tale of our years will soon be told. Now of 999 out of every 1,000 of these tales it might be said, they are fleeting literature, they soon pass out of circulation; even the critics forget them, and they are interred in the vast literary sepulchre of the British Museum. But are they on that account valueless? Not necessarily. Those forgotten books may have suggested ideas to greater minds than their authors. A spark may be dropped that kindles the fires of genius, and they blaze out in a splendour that impresses the world. So these lives of ours, which seem so commonplace, may enrich others.
V. The tale of our years has a moral. Every tale has, implicitly if not explicitly. And so has every life. When it is finished, it leaves on the mind of those who have known it intimately, some impression. There are some features that stand out, some moral qualities that have given a tone to the personality, or some principles that it has livingly illustrated. Men sum up their impression of the character. He was a successful man, but he never lost the simplicity of his tastes or the geniality of his demeanour. He was a prosperous man, but his wealth corrupted his spirituality. He was a disappointed man, but his sorrow never soured him. He had an uphill fight, but he won the respect of all and the love of many. But what the moral will be depends upon the dominant motives of the life. Are all lower considerations brought into subservience to that all-comprehending and ennobling ideal–Mans chief end is to glorify God and enjoy Him for ever? Then, if it be that, the story told by the years will be a Pilgrims Progress, a progress out from sin and bondage and selfishness, guided by the heavenly light, up to the Cross, where the burden of guilt rolls off into the grave of the Divine forgiveness; through the dark valley of temptation and awful conflict with him who would spill your soul; through Vanity Fair, unsoiled by its corruptions, to the Delectable Mountains of a solid and settled peace; then to the land Beulah, where the shining ones commonly walk, because it is nigh unto the city; until only the river remains, over which there is no bridge, but for which there is a Divine Pilot who makes it shallow for all who trust: when thou passest through the waters I will be with thee, etc. Then through the gate over which is written, Blessed are they who do His commandments, etc. (R. B. Brindley.)
Our years
1. Our years are determined (Job 14:5); give entertainment to this thought, close as we are upon the end of another year. Fear not, fret not, weary not, poor pilgrim of a day. The pilgrimage will soon be over. Thy days are determined. The number of thy months is with me. I have appointed thy bounds that thou canst not pass. Thou wilt soon accomplish as an hireling thy day. There is a time to be born, and a time to die.
2. Our years are connected the one with the other. They are not like adjacent islands, deep water flowing around and between. We go right onwards, treading on the same kind of ground to the end. Such, too, usually, is the growth of character in the individual man. It goes on growing through the year, and it will not stop growing at the end of one year, and then begin again to-morrow morning when the year is new. The growing may be quickened or it may be confirmed a little, by the impressions and the sanctities of this last hour; quickened or confirmed in goodness; or else, alas, the heart, passing through these solemnities and agitations without a real religious faith, will be hardened in evil, and made more impervious to the impressions of any future season. And yet here let us be careful, else we shall come near to the acceptance of the very worst intellectual doctrine of this time–the doctrine of inevitable necessity, or, religiously viewed, the doctrine of a moral continuity in character and being, which nothing can break. We never lose our personal identity, character runs on, the same thinking substance, the same immortal soul continues; but grace, that renovating, cleansing, saving power, is introduced into the consciousness, transforms the character, lives in the experience, brings out the Divine images, makes the new creature in Christ Jesus. Need I say how prophetic our years become when we thus begin them in grace? Grace is the earthly name for glory. Glory is the heavenly name for grace. (A. Raleigh, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. We spend our years as a tale] The Vulgate has: Anni nostri sicut aranea meditabuntur; “Our years pass away like those of the spider.” Our plans and operations are like the spider’s web; life is as frail, and the thread of it as brittle, as one of those that constitute the well-wrought and curious, but fragile, habitation of that insect. All the Versions have the word spider; but it neither appears in the Hebrew, nor in any of its MSS. which have been collated.
My old Psalter has a curious paraphrase here: “Als the iran (spider) makes vayne webe for to take flese (flies) with gile, swa our yeres ere ockupide in ydel and swikel castes about erthly thynges; and passes with outen frute of gude werks, and waste in ydel thynkyns.” This is too true a picture of most lives.
But the Hebrew is different from all the Versions. “We consume our years ( kemo hegeh) like a groan.” We live a dying, whining, complaining life, and at last a groan is its termination! How amazingly expressive!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Are passed away; or, turn away themselves or their face from us. They do not continue with us, but quickly turn their backs upon us, and leave us.
As a tale that is told; which may a little affect us for the present, but is quickly ended and gone out of mind, Or, as a word, as Job 37:2, which in an instant is gone, and that irrevocably. Or, as a thought, or a sigh, or a breath; all which come to one sense.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. are passedliterally,”turn,” as to depart (Jer6:4).
spendliterally,”consume.”
as a taleliterally, “athought,” or, “a sigh” (Eze2:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For all our days are passed away in thy wrath,…. The life of man is rather measured by days than by months or years; and these are but few, which pass away or “decline” g as the day does towards the evening; see Jer 6:4 or “turn away their face”, as the word h may be rendered: they turn their backs upon us, and not the face to us; so that it is a hard thing to get time by the forelock; and these, which is worst of all, pass away in the “wrath” of God. This has a particular reference to the people of Israel in the wilderness, when God had swore in his wrath they should not enter into the land of Canaan, but wander about all their days in the wilderness, and be consumed there; so that their days manifestly passed away under visible marks of the divine displeasure; and this is true of all wicked men, who are by nature children of wrath, and go through the world, and out of it, as such: and even it may be said of man in general; the ailments, diseases, and calamities, that attend the state of infancy and youth; the losses, crosses, and disappointments, vexations and afflictions, which wait upon man in riper years; and the evils and infirmities of old age, do abundantly confirm this truth: none but God’s people can, in any sense, be excepted from it, on whom no wrath comes, being loved with an everlasting love; and yet these, in their own apprehensions, have frequently the wrath of God upon them, and pass many days under a dreadful sense of it:
we spend our years as a tale that is told; or as a “meditation” y a thought of the heart, which quickly passes away; or as a “word” z, as others, which is soon pronounced and gone; or as an assemblage of words, a tale or story told, a short and pleasant one; for long tales are not listened to; and the pleasanter they are, the shorter the time seems to be in which they are told: the design of the metaphor is to set forth the brevity, and also the vanity, of human life; for in tales there are often many trifling and vain things, as well as untruths told; men of low degree are vanity, and men of high degree a lie, in every state; and, in their best state, they are altogether vanity: a tale is a mere amusement; affects for a while, if attended to, and then is lost in oblivion; and such is human life: in a tale there is oftentimes a mixture, something pleasant, and something tragic; such changes are there in life, which is filled up with different scenes of prosperity and adversity: and perhaps this phrase may point at the idle and unprofitable way and manner in which the years of life are spent, like that of consuming time by telling idle stories; some of them spent in youthful lusts and pleasures; others in an immoderate pursuit of the world, and the things of it; very few in a religious way, and these with great imperfection, and to very little purpose and profit; and particularly point to the children of Israel in the wilderness, who how they spent their time for thirty eight years there, we have no tale nor story of it. The Targum is,
“we have consumed the days of our life as the breath or vapour of the mouth in winter,”
which is very visible, and soon passes away; see Jas 4:14.
g “declinaverunt”, Pagninus, Montanus; “declinant”, Munster, Muis. h “Deflectunt faciem”, Gejerus, so Ainsworth. y “sicut cogitationem”, Gejerus, Michaelis; so Ainsworth. z “Sicut sermonem”, Pagninus, Montanus; “instar locutionis”, Musculus, Vatablus; “dicto citius”, Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
After the transitoriness of men has now been confirmed in Psa 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 Psa 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 Psa 90:9 we distinctly hear the Israel of the desert speaking. That was a generation that fell a prey to the wrath of God ( , Jer 7:29). is wrath that passes over, breaks through the bounds of subjectivity. All their days (cf. Psa 103:15) are passed away ( , to turn one’s self, to turn, e.g., Deu 1:24) in such wrath, i.e., thoroughly pervaded by it. They have spent their years like a sound ( ), 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 (Eze 2:10). With in Psa 90:10 the sum is stated: there are comprehended therein seventy years; they include, run up to so many. Hitzig renders: the days wherein ( ) our years consist are seventy years; but side by side with must be regarded as its more minute genitival definition, and the accentuation cannot be objected to. Beside the plural the poetic plural appears here, and it also occurs in Deu 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 (in Chrysostom), is confirmed by the Talmudic , “to attain to extreme old age” ( B. Mod katan, 28 a), and rightly approved of by Hitzig and Olshausen. signifies in Psa 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. the lxx renders , but is not equivalent to . The verb signifies to behave violently, e.g., of importunate entreaty, Pro 6:3, of insolent treatment, Isa 3:5, whence (here ), violence, impetuosity, and more especially a boastful vaunting appearance or coming forward, Job 9:13; Isa 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 , inasmuch as it causes us trouble and toil, and , because without any true intrinsic merit and worth. To this second predicate is appended the confirmatory clause. is infin. adverb. from , , Deu 32:35: speedily, swiftly (Symmachus, the Quinta, and Jerome). The verb signifies transire in all the Semitic dialects; and following this signification, which is applied transitively in Num 11:31, the Jewish expositors and Schultens correctly render: nam transit velocissime . Following upon the perfect , the modus consecutivus 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., Gen 32:6, than with the 1st pers. plur., as here and in Gen 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 in Psa 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 is determined in accordance with this. The suffix is here either gen. subj.: according to Thy fearfulness ( as in Eze 1:18), or gen. obj.: according to the fear that is due to Thee, which in itself is at once (cf. Psa 5:8; Exo 20:20; Deu 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. 1Sa 23:17, where signifies “he does not know it to be otherwise, he is well aware of it,” shows how is meant. Hitzig, contrary to the accentuation, draws it to ; but “to number our days” is in itself equivalent to “hourly to contemplate the fleeting character and brevity of our lifetime;” and 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 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 ?). Bttcher also erroneously renders it after the analogy of Pro 2:10: “that we may bring wisdom into the heart,” which ought to be . , deriving its meaning from agriculture, signifies “to carry off, obtain, gain, prop. to bring in,” viz., into the barn, 2Sa 9:10, Hagg. Psa 1:6; the produce of the field, and in a general way gain or profit, is hence called . 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. is a poetically intensified expression for , just as in Pro 14:30 signifies a calm easy heart.
Fuente: Keil & Delitzsch Commentary on the Old Testament
9. For all our days are passed away in thy indignation. This might be viewed as a general confirmation of the preceding sentence, That the whole course of man’s life is suddenly brought to an end, as soon as God shows himself displeased. But in my opinion Moses rather amplifies what he has said above concerning the rigour of God’s wrath, and his strict examination of every case in which he punishes sin. He asserts that this terror which God brought upon his people was not only for a short time, but that it was extended without intermission even to death. He complains that the Jews had almost wasted away by continual miseries; because God neither remitted nor mitigated his anger. It is therefore not surprising to find him declaring that their years passed away like a tale, when God’s anger rested upon them so unremittingly.
Fuente: Calvin’s Complete Commentary
(9) Are passed away.Better, are declining.
A tale.Rather, a murmur. (See Note, Psa. 1:2.) Probably, from the parallelism with wrath, a moan of sadness. So in Eze. 2:10, a sound of woe. Since the cognate verb often means meditate, some render here thought. Theognis says,
Gallant youth speeds by like a thought.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Our days are passed away in thy wrath They are “passed away” under the dispensation of thy judicial death-sentence.
As a tale that is told As a mourning. The sense of mourning, as if life were one prolonged death march, or moaning, is more in harmony with the first member of the verse and with the general scope, and is not an unfrequent use of the word. See Eze 2:10; Isa 16:7; Isa 38:14; Isa 59:11. The idea is, that of a low murmur, or muffled sound of sorrow, which dies from the ear as soon as uttered.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 90:9. We spend our years as a tale that is told Or, We end our years as a thought.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 90:9 For all our days are passed away in thy wrath: we spend our years as a tale [that is told].
Ver. 9. For all our days are passed away ] Heb. do turn away the face. See Psa 90:3 .
We spend our years as a tale that is told
A .
The Chaldee hath it, Ut flatus oris in Hyeme, as the breath of one’s mouth in winter. See Jas 4:14 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
are passed away = have declined, or ended.
a tale that is told = a thought, or a sigh.
Fuente: Companion Bible Notes, Appendices and Graphics
For: Psa 78:33
passed: Heb. turned
we spend: The Vulgate has, Anni nostri sicut aranea mediatabuntur, “Our years pass away like those of the spider.” Our plans and operations are like the spider’s web. Life is as frail, and the thread of it as brittle, as one of those which constitute the well-wrought and curious, but fragile habitation of that insect. All the versions have the word spider, but it is not found in any Hebrew manuscripts, or edition yet collated. The Hebrew might be rendered, “We consume our lives with a groan,” kemo hegeh.
a tale: Heb. a meditation, Psa 90:4, Psa 39:5
Reciprocal: Num 14:28 – As truly Deu 2:14 – until all the generation 1Ch 29:15 – our days Job 5:7 – man Job 7:8 – thine eyes Job 9:25 – they flee away Psa 90:7 – For we Ecc 1:4 – One generation Ecc 2:3 – all Ecc 12:3 – strong 1Jo 2:17 – the world
Fuente: The Treasury of Scripture Knowledge
90:9 For all our days are passed away in thy wrath: we {h} spend our years as a tale [that is told].
(h) Our days are not only short but miserable as our sins daily provoke your wrath.