Salmos 90
Bob Utley · You Can Understand the Bible
Salmos 90
CONTEXTUAL INSIGHTS This Psalm proclaims YHWH's eternality (i.e., Ps. 90:1-2, 4) and mankind's transitoriness (i.e., Ps. 90:3, 5-6, 9-10). Israel's sins (i.e., Ps. 90:8) caused YHWH to bring judgment to His people (i.e., Ps. 90:7,9,11). They pray for His mercy to return (i.e., Ps. 90:12, 13-17). This Psalm has several words used in doubles. turn back, return ‒ BDB 996, KB 1427, Hiphil IMPERFECT and then Qal IMPERATIVE, Ps. 90:3 be glad. . .make us glad ‒ BDB 970, KB 1333, Qal COHORTATIVE and then Piel IMPERATIVE seen. . .appear ‒ BDB 906, KB 1157, Qal PERFECT, then Niphal IMPERFECT used in a JUSSIVE sense confirm. . .confirm ‒ BDB 465, KB 464, both Polel IMPERATIVES Surprisingly the MT introductory note has Moses as the author. These notes do not appear in the Dead Sea Scrolls but they do appear in the Septuagint. They are ancient Jewish traditions but not originally part of the inspired text. Possible reasons this Psalm is identified with Moses are obvious allusion to Gen. 3:19 (i.e., different words for dust but same concept) possible allusion between Ps. 90:2, "birthing" and Deut. 32:6,18 Ps. 90:2, the eternality of God and Deut. 32:40 Ps. 90:13b, pity and Deut. 32:36 In Book IV of Psalms, Moses' name appears several times (cf. Ps. 99:6; 103:7; 105:26; 106:16,23,32) and only once in the first three Books (i.e., Ps. 77:20). In the whole of the fourth division of the Psalter (Psalm 90-106) only three Psalms have the traditional author given. Psalm 90, Moses the Psalms of 103 and 104 are attributed to David the LXX attributes all but Psalm 90 to David This Psalm has several words (and phrases) denoting the fleetingness of time to humans, but this is not true of YHWH. in all generations, Ps. 90:1 from everlasting to everlasting, Ps. 90:2 a thousand years, Ps. 90:4 yesterday, Ps. 90:4 a watch in the night, Ps. 90:4 in the morning, Ps. 90:5,6,14 towards evening, Ps. 90:6 all our days, Ps. 90:9,14 our years like a sigh, Ps. 90:9 the days of our lives, Ps. 90:10 seventy years, Ps. 90:10 eighty years, Ps. 90:10 number our days, Ps. 90:12 how long will it be, Ps. 90:13 according to the days, Ps. 90:15 years we have seen evil, Ps. 90:15
Salmos 90:1-2
90:1-2 This strophe introduces three theological truths. Israel is and was YHWH's special people (i.e., since the call of Abraham in Gen. 12:1-3). YHWH is the eternal God, no beginning, no end (cf. Ps. 9:7; 29:10; Isa. 41:4; 43:10; 44:6; 48:12; Jude v. 25; Rev. 1:8,17; 21:6; 22:13; see SPECIAL TOPIC: MONOTHEISM). YHWH is the creator of the physical world for His own purposes (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN). 90:1 "Lord" The NASB 1970 edition had "Lord" (i.e., YHWH) but the MT has Adon (cf. Ps. 90:17). The NASB 1995 edition corrects this. The NKJV, TEV, and REB also have Lord (YHWH), which is found in Ps. 90:13. SPECIAL TOPIC: LORD (adon and kurios) ▣ NASB, NKJV, NRSV, Peshitta "dwelling place" "home" NJB, REB, JPSOA, LXX "refuge" The MT has "dwelling places" (מעון, BDB 732 I, cf. Ps. 71:3). The NASB margin mentions "place of refuge" (מעוז, BDB 731, cf. Ps. 27:1; 37:40; this could be translated "stronghold") as an ancient option. The UBS Text Project, p. 358, gives the first option a "B" rating. Both concepts are mentioned together in Ps. 91:9 in parallel. 90:2 The first two poetic lines personify physical creation in terms of human birth imagery. born, cf. Job 15:7; Prov. 8:25 give birth, literally "writhe in the pain of child birth," BDB 297,Polel #2; it is used of YHWH birthing Israel in Deut. 32:6,18 ▣ "earth. . .world" These are parallel and have no intended distinction (cf. Ps. 19:4; 24:1; 33:8; 77:18). I do not think the second word stands for the universe. The Bible is about this planet. For the first word, see SPECIAL TOPIC: LAND, COUNTRY, EARTH. ▣ "from everlasting to everlasting" This is one of several idiomatic phrases that express the eternality of YHWH. His name, YHWH, means "the ever-living, only-living One, cf. Exod. 3:14). For "everlasting" (BDB 761) see the SPECIAL TOPIC: FOREVER ('olam). I am often asked where God came from. The Bible does not address this question but begins with God's existence and activity in Gen. 1:1. Our curiosity must wait! Be careful of speculation in the absence of revelation! ▣ "God" This is the general name for deity in the ANE, El. See SPECIAL TOPIC: NAMES FOR DEITY, A.
Salmos 90:3-6
90:3-6 As the first strophe emphasizes YHWH's eternality, this strophe asserts mankind's transitoriness and frailty. This is highlighted in the third strophe (Ps. 90:7-12) by the reality of YHWH's judgment on Israel. Even the special people of God reap the consequences of sin! 90:3 This verse makes a reality statement (i.e., humans die, cf. Gen. 2:7; 3:14,16,19; Ps. 103:14) and parallels it with the same word (BDB 996, KB 1427) in an IMPERATIVE statement. Human death was not the will of God or the natural cycle of His planet but the direct result of human sin! See Millard Erickson, Christian Theology, 2 nd ed., pp. 1176-1177. This current world was not the original intent of YHWH but the result of Genesis 3. SPECIAL TOPIC: THE FALL OF MANKIND ▣ The VERB "turn back" (BDB 996, KB 1427) is used twice. This is a major VERB for "repent." But here, it dennotes humans returning to the dust from which they were created (cf. Gen. 2:7). ▣ "O children of men" Because of the obvious allusion to Genesis, this could be "children of Adam" (NJB, cf. Ps. 8:4). 90:4 This is idiomatic language for YHWH's eternity (cf. 2 Pet. 3:8). This shows that time indicators can function as figurative idioms (i.e., "day" of Genesis 1, see SPECIAL TOPIC: DAY (yom)). Time is not a limiting factor to Deity as it is to humanity! For "thousand" see SPECIAL TOPIC: THOUSAND (eleph) ▣ "watch in the night" In the OT the night was divided into three watches (i.e., military way of dividing the length of time soldiers stood guard). By the NT the Jews of Palestine had adopted the Roman division of four night watches. OT ‒ Exod. 14:24; Jdgs. 7:19; 1 Sam. 11:11; Lam. 2:19 NT ‒ Matt. 14:35; Mark 13:35 90:5 "like a flood" Raging water was often used as imagery for human troubles. However, here the word may be the single usage of a word meaning, "put an end to life" (KB 281 I; NIDOTTE, vol. 1, p. 1150), following an Arabic root and not related to the Hebrew root, "pour out" (BDB 281, KB 281 II). ▣ "asleep" Sleep (BDB 446) is an OT idiom for death. The first occurrences relate to leaders being gathered to their families (i.e., Deut. 31:16). It came to be an idiom for all who die (i.e., Ps. 13:3; Dan. 12:2; Isa. 26:19). This idiom does not imply an unconscious state between death and resurrection (often called "soul sleep"). SPECIAL TOPIC: WHERE ARE THE DEAD? ▣ "Like grass" This is recurrent imagery for mankind (cf. Job 14:2; Ps. 102:11; 103:15; Isa. 40:6; 1 Pet. 1:24,25). As seasonal plants appear in spring and disappear in winter, so too, mankind's brief life span! In some texts it refers to the destruction of the wicked (cf. Job 18:16; Ps. 37:2). Seasonal grass will reappear (i.e., there is hope for faithful followers), but the wicked are gone forever. It is contextually possible that this Psalm is referring to premature death (i.e., esp. Ps. 90:10d).
Salmos 90:7-12
90:7-12 This strophe clearly admits that YHWH's judgment on His people is the direct result of their sin. However, His people trust and hope in the basic character of God—mercy! To me, Ps. 103:8-14 is a sure hope in the character of God (cf. Exod. 34:6; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 145:8). SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) 90:7 "anger" Notice the variety of words used to describe YHWH's reaction to covenant disobedience. anger, Ps. 90:7a,11 ‒ BDB 60 I wrath, Ps. 90:7b ‒ BDB 404 fury, Ps. 90:9,11 ‒ BDB 720 Remember, the Bible uses human vocabulary to describe God. It is always metaphorical and limited. Psalm 103 helps me balance His anger and love! Jesus is the ultimate expression of His character and promises! SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphism) ▣ NASB, NJB "dismayed" NKJV, TEV, REB "terrified" "overwhelmed" "terror-struck" LXX, Peshitta "troubled" This VERB (BDB 96, KB 111, Niphal PERFECT) denotes the fear of death and judgment (cf. Ps. 30:7; 104:29; NIDOTTE, vol. 1, pp. 610-611). Sin has temporal and eschatological consequences! Thank God for Jesus' resurrection and one day, His followers' (cf. 1 Corinthians 15). 90:8 "the light of Your presence" Light is a biblical symbol of goodness, revelation, health. God is light (cf. 1 Tim. 6:16; James 1:17; 1 John 1:5). His personal presence is expressed by the idiom of the light of His countenance (cf. Num. 6:24-26; Ps. 4:6; 31:16; 44:3; 67:1; 80:3,7,19; 89:15; 104:2; 119:135). 90:10 "seventy years" There are several texts that deal with the expected length of human life. The early chapters of Genesis record humans before the Flood (i.e., Genesis 6-8) being extremely long lived. The reason is never stated. When one compares the ages of the Sumerian kings before the Flood, it seems they are used as imagery for great leaders. In Gen. 6:3, the length of expected life is 120 years (cf. Moses, Deut. 34:7). Here, a lesser number of 70-80 years is given as a normal lifespan. Modern science has been able to lengthen the normal human life, but even now, it depends on where you live and what you possess. Life is precious and fleeting. Why some live longer than others is a mystery, but we must clearly state God is in charge of the when, where, how, and how long. 90:11 "according to the fear that is due You" The word "fear" (BDB 432) can be misunderstood. It denotes respect, reverence, piety. The frail and transitory acknowledge the eternal, Holy One and His justification in judging human "pride," v. 10c! Notice how Proverbs uses this concept (cf. Prov. 10:27; 14:26-27; 15:16; 19:23; 22:4; 23:17). SPECIAL TOPIC: FEAR 90:12 Once we realize our frailty and His permanence, then and only then, can we live a life of joy, peace, and trust. Live as if every day is important and that it belongs to Him (cf. Ps. 39:4). Our hope is completely in Him. Our service to Him brings meaning to life! teach us ‒ BDB 393, KB 390, Hiphil IMPERATIVE that we may present ‒ BDB 97, KB 112, Hiphil IMPERFECT used in a COHORTATIVE sense ▣ "heart" See SPECIAL TOPIC: THE HEART.
Salmos 90:13-17
90:13-17 This final strophe is full of repentant prayer requests based on YHWH's character. return, Ps. 90:13 ‒ BDB 996, KB 1427, Qal IMPERATIVE, cf. Ps. 90:3 ‒ we return to dust, He returns to mercy! be sorry for, Ps. 90:13; 103:14 ‒ BDB 636, KB 688, Niphal IMPERATIVE satisfy us, Ps. 90:14 ‒ BDB 959, KB 1302, Piel IMPERATIVE that we may sing for joy ‒ BDB 943, KB 1247, Piel COHORTATIVE be glad ‒ BDB 970, KB 1333, Qal COHORTATIVE make us glad, Ps. 90:15 ‒ BDB 90, KB 1333, Piel IMPERATIVE let Your work appear to Your servants, Ps. 90:16 ‒ BDB 906, KB 1157,Niphal IMPERFECT used in a JUYSSIVE sense Your majesty to Your children, Ps. 90:16 ‒ assumes the same VERB as #5 let the favor of the Lord our God be upon us, Ps. 90:17 ‒ BDB 224, KB 243, Qal jussive confirm for us the work of our hands, Ps. 90:17 ‒ BDB 465, KB 464, Polel IMPERATIVE #8 is repeated Notice how many VERBS in this strophe begin with ש (i.e., sound plays or lexical choices) return, Ps. 90:13 ‒ BDB 996 satisfy, Ps. 90:14 ‒ BDB 959 sing for joy, Ps. 90:14 ‒ BDB 943 be glad, Ps. 90:14 ‒ BDB 970 make us glad, Ps. 90:15 ‒ BDB 970 we have seen, Ps. 90:15 ‒ BDB 906 be manifest, Ps. 90:16 ‒ BDB 906 90:13 "how long will it be?" This is a recurrent question (cf. Ps. 6:8; 13:1; 74:10) that believers, experiencing the pains and problems of this life, cry out to God! Be sure that revelation, not circumstances, define your worldview and trust in God (i.e., Prov. 3:5-6). Circumstances come and go but God remains! 90:14 "lovingkindness" See SPECIAL TOPIC: LOVINGKINDNESS (hesed). 90:15 This verse is a prayer request that the years of future blessing will match the years of past afflictions. Notice the psalmist recognizes that Israel's problems are God-sent because of her sins (i.e., Ps. 31:10; 39:11)! 90:16-17 Notice that Ps. 90:16 focuses on YHWH's works and Ps. 90:17 on the faithful followers' works. YHWH's deliverance allows His people to prosper from generation to generation. Sin destroys everything!