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psalm 90:10 meaning

The time of our life is threescore years and ten (saith Moses), or set it upon the tenters, and rack it to fourscore, though not one in every fourscore arrives to that account, yet can we not be said to live so long; for take out, first, ten years for infancy and childhood, which Solomon calls the time of wantonness and vanity ( Ecclesiastes 11:1-10 . can I hear any more the voice of singing men and singing women?" The Story of Psalm 90. It is obvious to remark that man has enough to do to fill up the time of his life; that life to man is too precious to be wasted. Verse 10. So it means here, that life is soon passed over, and that we flee away, as if driven by the wind; as if impelled or urged forward as chaff or any light substance is by a gale. l. 3. v. 67. ((d) "----tristisque senectus et labor----". Exodus 2:4). Hist. A fire blazes on the hearth, and warms the chamber; outside rages a storm of wind and snow; a sparrow flies in at one door of thy hall, and quickly passes out at the other. Ep. This is the Jewish interpretation. What a crushing sense of weakness! This is important information that helps us understand that Psalm 90:10 is not referring to the maximum number of years men and women will live. א תְּפִלָּה֘ לְמֹשֶׁ֪ה אִֽישׁ־הָֽאֱלֹ֫הִ֥ים אֲֽדֹנָ֗י מָע֣וֹן אַ֖תָּה הָ֘יִ֥יתָ לָּ֜֗נוּ בְּדֹ֣ר וָדֹֽר:: A prayer of Moses: Moses recited all the eleven psalms from here to (ch. (a) "in ipsis", Pagninus, Montanus; "in quibus vivimus", Tigurine version, Vatablus. הביא, deriving its meaning from agriculture, signifies "to carry off, obtain, gain, prop. “Yet are these feet, whose strengthless stay is numb, Swift winged with desire to get a grave.”. l. 1. Psalm 90:10 says we’re given a lifespan of about 70 years. Old age, we say, is a good guest, and should be made welcome, but that he brings such a troop with him; blindness, aches, coughs, & c.; these are troublesome, how should they be welcome? His conclusion, of course, is that man and God look at time from entirely different perspectives. Verse 10. But the Sacred History (which hath the advantage and preeminence of all other histories whatsoever, by reason of its antiquity) acquaints us that immediately after the Flood the years of man's life were shortened by no less than half ... After the Flood man's life was apparently shorter than it was before, for they fell from nine hundred, eight hundred, and seven hundred years to four hundred and three hundred, as we see in the age of Arphaxad, Salah, Heber: yea, they fell to two hundred and odd years, as we read of Peleg, Reu, Serug, and Tharah; yea, they came down to less than two hundred years. Away, away! 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 evil days are come and the years wherein a man cries, "I have no pleasure in them." Their strength is labour and sorrow. What a failing of the senses! And take out yet besides, our times of wilful sinning and rebellion, for while we sin, we live not, but we are "dead in sin", and what remaineth of life? In them seventy years": as much as to say, "The days of our years? So short is that life which nature allows, and yet we sleep away part, and play away part, and the cares of the world have a great part, so that the true spiritual and Christian life hath little or nothing in the end. as a shadow does, or as a bird with wings; out of time into eternity; from the place of our habitation to the grave; from a land of light to the regions of darkness: it is well if we fly away to heaven and happiness. What life is to most. Psalm 90:10, ESV : "The years of our life are seventy, or even by reason of strength eighty; yet their span is but toil and trouble; they are soon gone, and we fly away." The favour and protection of God are the only sure rest and comfort of the soul in this evil world. Can thy servant taste what I eat or what I drink? Alex. Even the old man himself is a burden, to his wife, to his children, to himself. The meaning of וּכיראתך is determined in accordance with this. Yet the period of seventy is the ordinary limit beyond which few can go; the great mass fall long before they reach that. All rights reserved. Psalm 90 is a prayer of Moses. The suffix is here either gen. The ordinary hopes and plans of life ended; the companions of other years departed; the offices and honors of the world in other hands; a new generation on the stage that cares little for the old one now departing; a family scattered or in the grave; the infirmities of advanced years on him; his faculties decayed; the buoyancy of life gone; and now in his second childhood dependent on others as he was in his first; how little of happiness is there in such a condition! As Psalm 90 so effectively reveals, meaning in life will not come through that which we do, but through Him who we know. 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. In the space of a few years man's life was again cut shorter by almost half, if not a full half. For it is soon cut off.—This seems hardly to give, as it professes to do, a reason for the fact that the prolongation of life beyond its ordinary limit brings trouble and sorrow, and we are compelled to see if the words can convey a different meaning. The remainder of Psalm 90 gives details about God’s wrath against sin and about the meaning of life. Take out of the remainder a third part for sleep, wherein like blocks we lie senseless, and how short is it then? It is a paradox, and yet, like many other paradoxes, a truism also, to say that death generally alters, sometimes reverses, the whole estimate of a life. Psalm 90 is probably best categorized as a community lament––a psalm expressing the pain of the worshiping community and crying out for relief––forgiveness––restoration. Other students think that later writers used words and ideas from "the Books of Moses". Of great importance is Moses’ emphasis to “number our days.” 9 For all our days are passed away in thy wrath: we spend our years as a tale that is told. Such is old age. For it is soon cut off, and we fly away. The true judgment is the ultimate, not the intermediate. and yet the fear of God is the condition (stipulation) and the beginning of wisdom. These are the first 5 books of the Bible. The mortal fades to make room for the immortal; the old man falls asleep to wake up in the region of perennial youth. & Plin. I wonder if it means that the rapture will likely occur before the last generation exceeds 70 years (1948+70=2018) but that it may last up to 10 years longer (2028) as verse 10 says “by reason of strength”. 8 Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. Literally the clause is, for (or thus) passeth haste, and we fly away (like a bird), which may be rendered, thus there comes a haste that we may fly away; i.e., even though we may have prayed for an extension of life, it brings with it such weariness that we long at last to escape—a fact sufficiently true to experience. Some Bible students think that he did. Such is the brief life of man; we know not what went before it, and we are utterly ignorant as to what shall follow it. Macrob. The unusual strength which overleaps the bound of threescore and ten only lands the aged man in a region where life is a weariness and a woe. For he sets the bounds of man's life thus: "The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away." In ancient Israel, crisis brought a response of gathering at the holy place under the leadership of priests and other worship leaders. subj. There is, at that time of life, as well as at other times, great danger lest that which we have received from God, and which is in no manner to be traced to ourselves, may be an occasion of pride, as if it were our own, or as if it were secured by our own prudence, wisdom, or merit. This psalm, the only one attributed to Moses, compares how man and God view time and life. Any of these causes may contribute to lengthen out life - or they may all be combined; and under these, separately or combined, life is sometimes extended beyond its ordinary limits. The word used here - גז gāz - is commonly supposed to be derived from גזז gâzaz, to cut, as to cut grass, or to mow; and then, to shear, sc. Virgil. The grasshopper has become a burden and desire faileth. It stresses God's anger against sin and appeals to … This latter seems to be the meaning here. l. 4. c. What toiling to move! --Bede's Chronicle. It is probable that human life was gradually diminished until it became fixed at the limit which now bounds it, and which is to remain as the great law in regard to its duration upon the earth. (b) Laertius in Vita Solon. There have been several gradual abbreviations of man's life. Psa 1:6; the produce of the field, and in a general way gain or profit, is hence called תּבוּאה. Verse 90:10 seems to consist of popular sayings about the brevity and insignifi-cance of human life. We lived or no ; and how short is it for a man to reach old... 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