TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
The span of our life is seventy years, or if we are strong, eighty; yet at best it is toil and sorrow, over in a moment, and then we are gone.
Berean Standard Bible
The length of our days is seventy years— or eighty if we are strong— yet their pride is but labor and sorrow, for they quickly pass, and we fly away.
American Standard Version
The days of our years are threescore years and ten, Or even by reason of strength fourscore years; Yet is their pride but labor and sorrow; For it is soon gone, and we fly away.
World English Bible Messianic
The days of our years are seventy, or even by reason of strength eighty years; yet their pride is but labor and sorrow, for it passes quickly, and we fly away.
Geneva Bible (1599)
The time of our life is threescore yeeres and ten, and if they be of strength, fourescore yeeres: yet their strength is but labour and sorowe: for it is cut off quickly, and we flee away.
Young's Literal Translation
Days of our years, in them are seventy years, And if, by reason of might, eighty years, Yet is their enlargement labour and vanity, For it hath been cut off hastily, and we fly away.
In the KJVVerse 15,389 of 31,102
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Commentary on Psalms 90 verses 7–11
7 ¶ For we are consumed by thine anger, and by thy wrath are we troubled.
8 Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.
9 For all our days are passed away in thy wrath: we spend our years as a tale that is told.
10 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.
11 Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.
Moses had, in the foregoing verses, lamented the frailty of human life in general; the children of men are as a sleep and as the grass. But here he teaches the people of Israel to confess before God that righteous sentence of death which they were under in a special manner, and which by their sins they had brought upon themselves. Their share in the common lot of mortality was not enough, but they are, and must live and die, under peculiar tokens of God's displeasure. Here they speak of themselves: We Israelites are consumed and troubled, and our days have passed away.
I. They are here taught to acknowledge the wrath of God to be the cause of all their miseries. We are consumed, we are troubled, and it is by thy anger, by thy wrath (Psa 90:7); our days have passed away in thy wrath, Psa 90:9. The afflictions of the saints often come purely from God's love, as Job's; but the rebukes of sinners, and of good men for their sins, must be seen coming from the anger of God, who takes notice of, and is much displeased with, the sins of Israel. We are too apt to look upon death as no more than a debt owing to nature; whereas it is not so; if the nature of man had continued in its primitive purity and rectitude, there would have been no such debt owing to it. It is a debt to the justice of God, a debt to the law. Sin entered into the world, and death by sin. Are we consumed by decays of nature, the infirmities of age, or any chronic disease? We must ascribe it to God's anger. Are we troubled by any sudden or surprising stroke? That also is the fruit of God's wrath, which is thus revealed from heaven against the ungodliness and unrighteousness of men.
II. They are taught to confess their sins, which had provoked the wrath of God against them (Psa 90:8): Thou hast set our iniquities before thee, even our secret sins. It was not without cause that God was angry with them. He had said, Provoke me not, and I will do you no hurt; but they had provoked him, and will own that, in passing this severe sentence upon them, he justly punished them, 1. For their open contempts of him and the daring affronts they had given him: Thou hast set our iniquities before thee. God had herein an eye to their unbelief and murmuring, their distrusting his power and their despising the pleasant land: these he set before them when he passed that sentence on them; these kindled the fire of God's wrath against them and kept good things from them. 2. For their more secret departures from him: "Thou hast set our secret sins (those which go no further than the heart, and which are at the bottom of all the overt acts) in the light of thy countenance; that is, thou hast discovered these, and brought these also to the account, and made us to see them, who before overlooked them." Secret sins are known to God and shall be reckoned for. Those who in heart return into Egypt, who set up idols in their heart, shall be dealt with as revolters or idolaters. See the folly of those who go about to cover their sins, for they cannot cover them.
III. They are taught to look upon themselves as dying and passing away, and not to think either of a long life or of a pleasant one; for the decree gone forth against them was irreversible (Psa 90:9): All our days are likely to be passed away in thy wrath, under the tokens of thy displeasure; and, though we are not quite deprived of the residue of our years, yet we are likely to spend them as a tale that is told. The thirty-eight years which, after this, they wore away in the wilderness, were not the subject of the sacred history; for little or nothing is recorded of that which happened to them from the second year to the fortieth. After they came out of Egypt their time was perfectly trifled away, and was not worthy to be the subject of a history, but only of a tale that is told; for it was only to pass away time, like telling stories, that they spent those years in the wilderness; all that while they were in the consuming, and another generation was in the raising. When they came out of Egypt there was not one feeble person among their tribes (Psa 105:37); but now they were feeble. Their joyful prospect of a prosperous glorious life in Canaan was turned into the melancholy prospect of a tedious inglorious death in the wilderness; so that their whole life was now as impertinent a thing as ever any winter-tale was. That is applicable to the state of every one of us in the wilderness of this world: We spend our years, we bring them to an end, each year, and all at last, as a tale that is told - as the breath of our mouth in winter (so some), which soon disappears - as a thought (so some), than which nothing more quick - as a word, which is soon spoken, and then vanishes into air - or as a tale that is told. The spending of our years is like the telling of a tale. A year, when it past, is like a tale when it is told. Some of our years are a pleasant story, others as a tragical one, most mixed, but all short and transient: that which was long in the doing may be told in a short time. Our years, when they are gone, can no more be recalled than the word that we have spoken can. The loss and waste of our time, which are our fault and folly, may be thus complained of: we should spend our years like the despatch of business, with care and industry; but, alas! we do spend them like the telling of a tale, idle, and to little purpose, carelessly, and without regard. Every year passed as a tale that is told; but what was the number of them? As they were vain, so they were few (Psa 90:10), seventy or eighty at most, which may be understood either, 1. Of the lives of the Israelites in the wilderness; all those that were numbered when they came out of Egypt, above twenty years old, were to die within thirty-eight years; they numbered those only that were able to go forth to war, most of whom, we may suppose, were between twenty and forty, who therefore must have all died before eighty years old, and many before sixty, and perhaps much sooner, which was far short of the years of the lives of their fathers. And those that lived to seventy or eighty, yet, being under a sentence of consumption and a melancholy despair of ever seeing through this wilderness-state, their strength, their life, was nothing but labour and sorrow, which otherwise would have been made a new life by the joys of Canaan. See what work sin made. Or, 2. Of the lives of men in general, ever since the days of Moses. Before the time of Moses it was usual for men to live about 100 years, or nearly 150; but, since, seventy or eighty is the common stint, which few exceed and multitudes never come near. We reckon those to have lived to the age of man, and to have had as large a share of life as they had reason to expect, who live to be seventy years old; and how short a time is that compared with eternity! Moses was the first that committed divine revelation to writing, which, before, had been transmitted by tradition; now also both the world and the church were pretty well peopled, and therefore there were not now the same reasons for men's living long that there had been. If, by reason of a strong constitution, some reach to eighty years, yet their strength then is what they have little joy of; it does but serve to prolong their misery, and make their death the more tedious; for even their strength then is labour and sorrow, much more their weakness; for the years have come which they have no pleasure in. Or it may be taken thus: Our years are seventy, and the years of some, by reason of strength, are eighty; but the breadth of our years (for so the latter word signifies, rather than strength), the whole extent of them, from infancy to old age, is but labour and sorrow. In the sweat of our face we must eat bread; our whole life is toilsome and troublesome; and perhaps, in the midst of the years we count upon, it is soon cut off, and we fly away, and do not live out half our days.
IV. They are taught by all this to stand in awe of the wrath of God (Psa 90:11): Who knows the power of thy anger? 1. None can perfectly comprehend it. The psalmist speaks as one afraid of God's anger, and amazed at the greatness of the power of it; who knows how far the power of God's anger can reach and how deeply it can wound? The angels that sinned knew experimentally the power of God's anger; damned sinners in hell know it; but which of us can fully comprehend or describe it? 2. Few do seriously consider it as they ought. Who knows it, so as to improve the knowledge of it? Those who make a mock at sin, and make light of Christ, surely do not know the power of God's anger. For, according to thy fear, so is thy wrath; God's wrath is equal to the apprehensions which the most thoughtful serious people have of it; let men have ever so great a dread upon them of the wrath of God, it is not greater than there is cause for and than the nature of the thing deserves. God has not in his word represented his wrath as more terrible than really it is; nay, what is felt in the other world is infinitely worse than what is feared in this world. Who among us can dwell with that devouring fire?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–11. Public domain.
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Dionysius of AlexandriaAD 264
FRAGMENT 2
For in the most general sense it holds good that it is apparently not possible for any person to remain altogether without experience of ill. For, as one says, “the whole world lies in wickedness”; and again, “Most of the days of human life are labor and trouble.” But you will perhaps say, “What difference is there between being tempted, and falling or entering into temptation?” Well, if one is overcome by evil—and he will be overcome unless he struggles against it himself and unless God protects him with his shield—that person has entered into temptation, and is in it and is brought under it like one that is led captive. But if one withstands and endures, he is indeed tempted; but he has not entered into temptation or fallen into it. Thus Jesus was led up of the Spirit, not indeed to enter into temptation but to be tempted of the devil. And Abraham, again, did not enter into temptation, neither did God lead him into temptation, but he tried [tested] him; yet he did not drive him into temptation. The Lord, moreover, tested the disciples. Thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil. But God, when he tests, presents the tests as one untempted by evil. For God, it is said, “cannot be tempted by evil.” The devil, therefore, drives us on by violence, drawing us to destruction; but God leads us by hand, training us for our salvation.
Athanasius of AlexandriaAD 373
Life of St. Anthony 16:3-8
Let everyone above all have this zeal in common so that having made a beginning they not hesitate or grow fainthearted in their labors or say, “We have spent a long time in ascetic discipline.” Instead, as though we were beginning anew each day, let each of us increase in fervor. For the entire lifetime of a human being is very brief when measured against the age to come; accordingly, all our time here is nothing compared with life eternal. Everything in the world is sold according to its value and things of equal value are exchanged, but the promise of eternal life is purchased for very little. For it is written, “The days of our life are seventy years or, if we are strong, perhaps eighty; more than this is pain and suffering.” When we persevere in ascetic discipline for all eighty or even one hundred years, we will not reign for the equivalent of those one hundred years. Instead of a hundred years, we will reign forever and ever. And although we are contested on earth, we will not receive our inheritance here; we have promises in heaven instead. Once more: when we lay aside this perishable body we receive it back imperishable. LIFE OF ST.
Palladius of GalatiaAD 420
LAUSIAC HISTORY 2:38
They say concerning Abba Apollo, who lived in Scete, that he was originally a rude and brutish herdsman, and that he [once] saw in the fields a woman who was with child and that, through the operation of the devil, he said, “I wish to know the condition of the child that is in the womb of this woman,” and that he ripped her open and saw the child in her belly; then straightway he repented, and he purged his heart, and having repented he went to Scete and revealed unto the fathers what he had done. And when he heard them singing the psalms and saying, “The days of our years are threescore years and ten, and with difficulty [we come] to fourscore years,” he said to the old men, “I am forty years old this day, and I have never prayed; and now, if I live for forty years more, I will never rest nor cease nor refrain from praying to God continually that he may forgive me my sins.” And from that time onwards he did even as he had said, for he never toiled with the work of his hands, but he was always supplicating God and saying, “I, O my Lord, like a man, have sinned, and do you, like God, forgive me”; and he prayed this prayer both by night and by day instead of reciting psalms. And a certain brother who used to dwell with him once heard him say in his prayer, now as he spoke he wept, and groaned from the bottom of his heart and sighed in grief of heart, “O my Lord, I have vexed you; have pity on me, and forgive me so that I may enjoy a little rest.” Then a voice came to him that said, “Your sins have been forgiven you, and also the murder of the woman; but the murder of the child is not yet forgiven you.” And one of the old men said, “The murder of the child also was forgiven to him, but God left him to work because this would prove beneficial to his soul.”
Augustine of HippoAD 430
Exposition on Psalm 90
"The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years, yet is more of them but labour and sorrow" [Psalm 90:10]. These words appear to express the shortness and misery of this life: since those who have reached their seventieth year are styled old men. Up to eighty, however, they appear to have some strength; but if they live beyond this, their existence is laborious through multiplied sorrows. Yet many even below the age of seventy experience an old age the most infirm and wretched: and old men have often been found to be wonderfully vigorous even beyond eighty years. It is therefore better to search for some spiritual meaning in these numbers. For the anger of God is not greater on the sins of Adam (through whom alone "sin entered into the world, and death by sin, and so death passed upon all men"), [Romans 5:12] because they live a much shorter time than the men of old; since even the length of their days is ridiculed in the comparison of a thousand years to yesterday that is past, and to three hours: especially since at the very time when they provoked the anger of God to send the deluge in which they perished, their life was at its longest span.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 90:10, a profound prayer from Moses, offers a stark and poignant meditation on the brevity and inherent hardship of human existence in contrast to God's eternal nature. It observes that the typical human lifespan is seventy years, or perhaps eighty for those with exceptional vigor, yet emphasizes that even these extended years are often characterized by relentless toil and deep sorrow. Ultimately, the verse concludes with a vivid depiction of life's swift and ephemeral end, underscoring humanity's transient nature before an everlasting and sovereign Creator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 90:10 masterfully employs several potent literary devices to convey its profound message about human mortality and the brevity of life. The numerical expressions "threescore years and ten" and "fourscore years" function as synecdoche, where specific numbers are used to represent the general, observed range of human lifespan. The phrase "labour and sorrow" functions as merism, encompassing the full spectrum of human hardship, toil, and suffering, from physical exertion and weariness to emotional grief and existential distress. Most strikingly, the verse concludes with a powerful combination of metaphor and simile: life is "soon cut off," like a thread abruptly severed or a plant quickly withered, and "we fly away," like a bird vanishing into the vast sky or a fleeting dream dissipating. These evocative images powerfully convey the fragility, transience, and ultimate brevity of human existence, standing in stark and purposeful contrast to the eternal nature of God introduced earlier in the psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 90:10 profoundly shapes our understanding of human mortality and God's absolute sovereignty. It teaches that human life, though a precious gift, is inherently limited in duration and inevitably fraught with challenges in a world marred by the Fall. This brevity and the accompanying toil are not arbitrary but serve as a constant, humbling reminder of our utter dependence on God and the ultimate futility of seeking lasting fulfillment or security in fleeting earthly pursuits. The verse implicitly issues a profound call for a reorientation of priorities, urging humanity to acknowledge its finite nature and to earnestly seek wisdom from the eternal God, recognizing that true security, enduring purpose, and lasting joy are found only in Him.
REFLECTION AND APPLICATION
This poignant verse from Moses's prayer is not intended to induce despair, but rather to awaken us to the profound reality of our finite existence and the infinite, unchanging nature of God. It compels us to live with intentionality and purpose, recognizing that our days are indeed numbered and that even exceptional strength cannot exempt us from the universal human experience of toil and sorrow. Rather than clinging to fleeting earthly comforts, achievements, or temporal security, Psalms 90:10 calls us to cultivate an eternal perspective, investing our precious time and energy in what truly lasts: our deepening relationship with God, acts of selfless love and service to others, and the diligent pursuit of divine wisdom. It is a profound call to humility, urging us to acknowledge our inherent frailty and to lean fully on the enduring strength, boundless grace, and unfailing faithfulness of the Almighty. By embracing this truth, we are challenged to make every moment count for His glory and to prepare our hearts for the eternal life to come, understanding that true life is found in Christ alone.
Questions for Reflection
FAQ
Does Psalms 90:10 mean everyone will die at 70 or 80?
Answer: No, Psalms 90:10 does not establish an absolute, rigid maximum age for every individual. Instead, it provides a general observation of the typical human lifespan in Moses's time, stating that seventy years was common, and eighty years was possible for those with exceptional strength or vitality. This was likely an average or a common experience, particularly given the harsh conditions of the wilderness wanderings and the general realities of ancient life, which lacked modern medicine and sanitation. The Bible itself records individuals living much longer both before and after this period (e.g., Abraham lived to 175, as noted in Genesis 25:7). The verse's primary purpose is not to set a precise limit but to powerfully highlight the brevity and fragility of human life in stark contrast to God's eternal nature. It emphasizes that even an extended life is still finite and often filled with hardship before it is "soon cut off, and we fly away." It serves as a profound reminder to live with wisdom and an eternal perspective, as further articulated in Psalms 90:12, which prays for God to teach us to number our days that we may gain a heart of wisdom.
CHRIST-CENTERED FULFILLMENT
While Psalms 90:10 poignantly describes the brevity and inherent toil of human life under the pervasive curse of sin, it implicitly points to the ultimate and glorious solution found in Jesus Christ. Humanity's finite existence, marked by "labour and sorrow," is a direct consequence of the Fall, through which death entered the world by sin (Romans 5:12). However, Jesus Christ, the eternal Son of God, willingly entered this realm of mortality, taking on human flesh and experiencing its full "labour and sorrow," even to the agonizing point of death on the cross (Hebrews 2:14-15). His triumphant resurrection from the dead decisively conquered death, offering all who believe in Him not merely an extension of earthly life, but the glorious promise of eternal life, utterly free from the curse of sin and its associated toil and sorrow (John 3:16 and Revelation 21:4). Thus, while Moses laments the fleeting nature of life, Christ provides the ultimate hope and fulfillment, transforming our brief earthly sojourn into a pathway to an everlasting inheritance in Him. In Christ, our human "strength" is made perfect in weakness (2 Corinthians 12:9), and our "sorrow" is ultimately turned into eternal joy (John 16:22). Through the redemptive work of Christ, the brevity of our days becomes a catalyst for seeking the One who is eternal, and our fleeting existence finds its true meaning, ultimate purpose, and everlasting destiny in Him alone.