TRV
Translation
King James Version
Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.
KJV (with Strong's)
Before the mountains H2022 were brought forth H3205 H8795, or ever thou hadst formed H2342 H8787 the earth H776 and the world H8398, even from everlasting H5769 to H5704 everlasting H5769, thou art God H410.
Complete Jewish Bible
Before the mountains were born, before you had formed the earth and the world, from eternity past to eternity future you are God.
Berean Standard Bible
Before the mountains were born or You brought forth the earth and the world, from everlasting to everlasting You are God.
American Standard Version
Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God.
World English Bible Messianic
Before the mountains were born, before you had formed the earth and the world, even from everlasting to everlasting, you are God.
Geneva Bible (1599)
Before the mountaines were made, and before thou hadst formed the earth, and the world, euen from euerlasting to euerlasting thou art our God.
Young's Literal Translation
Before mountains were brought forth, And Thou dost form the earth and the world, Even from age unto age Thou art God.
In the KJVVerse 15,381 of 31,102
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Commentary on Psalms 90 verses 1–6
1 ¶ A Prayer of Moses the man of God. Lord, thou hast been our dwelling place in all generations.
2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.
3 Thou turnest man to destruction; and sayest, Return, ye children of men.
4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.
5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.
This psalm is entitled a prayer of Moses. Where, and in what volume, it was preserved from Moses's time till the collection of psalms was begun to be made, is uncertain; but, being divinely inspired, it was under a special protection: perhaps it was written in the book of Jasher, or the book of the wars of the Lord. Moses taught the people of Israel to pray, and put words into their mouths which they might make use of in turning to the Lord. Moses is here called the man of God, because he was a prophet, the father of prophets, and an eminent type of the great prophet. In these verses we are taught,
I. To give God the praise of his care concerning his people at all times, and concerning us in our days (Psa 90:1): Lord, thou hast been to us a habitation, or dwelling-place, a refuge or help, in all generations. Now that they had fallen under God's displeasure, and he threatened to abandon them, they plead his former kindnesses to their ancestors. Canaan was a land of pilgrimage to their fathers the patriarchs, who dwelt there in tabernacles; but then God was their habitation, and, wherever they went, they were at home, at rest, in him. Egypt had been a land of bondage to them for many years, but even then God was their refuge; and in him that poor oppressed people lived and were kept in being. Note, True believers are at home in God, and that is their comfort in reference to all the toils and tribulations they meet with in this world. In him we may repose and shelter ourselves as in our dwelling-place.
II. To give God the glory of his eternity (Psa 90:2): Before the mountains were brought forth, before he made the highest part of the dust of the world (as it is expressed, Pro 8:26), before the earth fell in travail, or, as we may read it, before thou hadst formed the earth and the world (that is, before the beginning of time) thou hadst a being; even from everlasting to everlasting thou art God, an eternal God, whose existence has neither its commencement nor its period with time, nor is measured by the successions and revolutions of it, but who art the same yesterday, today, and for ever, without beginning of days, or end of life, or change of time. Note, Against all the grievances that arise from our own mortality, and the mortality of our friends, we may take comfort from God's immortality. We are dying creatures, and all our comforts in the world are dying comforts, but God is an everliving God, and those shall find him so who have him for theirs.
III. To own God's absolute sovereign dominion over man, and his irresistible incontestable power to dispose of him as he pleases (Psa 90:3): Thou turnest man to destruction, with a word's speaking, when thou pleasest, to the destruction of the body, of the earthly house; and thou sayest, Return, you children of men. 1. When God is, by sickness or other afflictions, turning men to destruction, he does thereby call men to return unto him, that is, to repent of their sins and live a new life. This God speaketh once, yea, twice. "Return unto me, from whom you have revolted," Jer 4:1. 2. When God is threatening to turn men to destruction, to bring them to death, and they have received a sentence of death within themselves, sometimes he wonderfully restores them, and says, as the old translation reads it, Again thou sayest, Return to life and health again. For God kills and makes alive again, brings down to the grave and brings up. 3. When God turns men to destruction, it is according to the general sentence passed upon all, which is this, "Return, you children of men, one, as well as another, return to your first principles; let the body return to the earth as it was (dust to dust, Gen 3:19) and let the soul return to God who gave it," Ecc 12:7. 4. Though God turns all men to destruction, yet he will again say, Return, you children of men, at the general resurrection, when, though a man dies, yet he shall live again; and "then shalt thou call and I will answer (Job 14:14, Job 14:15); thou shalt bid me return, and I shall return." The body, the soul, shall both return and unite again.
IV. To acknowledge the infinite disproportion there is between God and men, Psa 90:4. Some of the patriarchs lived nearly a thousand years; Moses knew this very well, and had recorded it: but what is their long life to God's eternal life? "A thousand years, to us, are a long period, which we cannot expect to survive; or, if we could, it is what we could not retain the remembrance of; but it is, in thy sight, as yesterday, as one day, as that which is freshest in mind; nay, it is but as a watch of the night," which was but three hours. 1. A thousand years are nothing to God's eternity; they are less than a day, than an hour, to a thousand years. Betwixt a minute and a million of years there is some proportion, but betwixt time and eternity there is none. The long lives of the patriarchs were nothing to God, not so much as the life of a child (that is born and dies the same day) is to theirs. 2. All the events of a thousand years, whether past or to come, are as present to the Eternal Mind as what was done yesterday, or the last hour, is to us, and more so. God will say, at the great day, to those whom he has turned to destruction, Return - Arise you dead. But it might be objected against the doctrine of the resurrection that it is a long time since it was expected and it has not yet come. Let that be no difficulty, for a thousand years, in God's sight, are but as one day. Nullum tempus occurrit regi - To the king all periods are alike. To this purport these words are quoted, Pe2 3:8.
V. To see the frailty of man, and his vanity even at his best estate (Psa 90:5, Psa 90:6): look upon all the children of men, and we shall see, 1. That their life is a dying life: Thou carriest them away as with a flood, that is, they are continually gliding down the stream of time into the ocean of eternity. The flood is continually flowing, and they are carried away with it; as soon as we are born we begin to die, and every day of our life carries us so much nearer death; or we are carried away violently and irresistibly, as with a flood of waters, as with an inundation, which sweeps away all before it; or as the old world was carried away with Noah's flood. Though God promised not so to drown the world again, yet death is a constant deluge. 2. That it is a dreaming life. Men are carried away as with a flood and yet they are as a sleep; they consider not their own frailty, nor are aware how near they approach to an awful eternity. Like men asleep, they imagine great things to themselves, till death wakes them, and puts an end to the pleasing dream. Time passes unobserved by us, as it does with men asleep; and, when it is over, it is as nothing. 3. That it is a short and transient life, like that of the grass which grows up and flourishes, in the morning looks green and pleasant, but in the evening the mower cuts it down, and it immediately withers, changes its colour, and loses all its beauty. Death will change us shortly, perhaps suddenly; and it is a great change that death will make with us in a little time. Man, in his prime, does but flourish as the grass, which is weak, and low, and tender, and exposed, and which, when the winter of old age comes, will wither of itself: but he may be mown down by disease or disaster, as the grass is, in the midst of summer. All flesh is as grass.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Athanasius of AlexandriaAD 373
Discourses Against the Arians 1.4.13
It is plain then from the above that the Scriptures declare the Son’s eternity; it is equally plain from what follows that the Arian phrases “he was not” and “before” and “when” are in the same Scriptures predicated of creatures. Moses, for instance, in his account of the generation of our world, says, “And every plant of the field, before it was in the earth, and every herb of the field before it grew; for the Lord God had not caused it to rain on the earth, and there was not a man to till the ground.” And in Deuteronomy, “When the most High gave to the nations their inheritance.” And the Lord said, “If you love me, you will rejoice because I said, I go to the Father, for my Father is greater than I. And now I have told you before it comes to pass, that when it comes to pass, you might believe.” And concerning the creation he says in the words of Solomon, “Before the world existed, when there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills, I was brought forth.” And, “Before Abraham was, I am.” And concerning Jeremiah he says, “Before I formed you in the womb, I knew you.” And David in the psalm says, “Before the mountains were brought forth, or ever the earth and the world were made, you are God from everlasting and world without end.” And in Daniel, “Susanna cried out with a loud voice and said, O everlasting God, you know the secrets, and know all things before they are.” Thus it appears that the phrases “once was not,” and “before it came to be,” and “when” and the like, belong to things that have an origin and were created, which come out of nothing but are alien to the Word.
Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 18:2
Therefore, “God is our refuge and strength.” To him who is able to say, “I can do all things in him,” Christ, “who strengthens me,” God is strength. Now, it is the privilege of many to say, “God is our refuge,” and “Lord, you have been our refuge.” But to say it with the same feelings as the prophet is the privilege of few. For there are few who do not admire human interests but depend wholly on God and breathe him and have all hope and trust in him. And our actions convict us whenever in our afflictions we run to everything else rather than to God. Is a child sick? You look around for an enchanter or one who puts superstitious marks on the necks of the innocent children; or finally, you go to a doctor and to medicines, having neglected him who is able to save. If a dream troubles you, you run to the interpreter of dreams. And, if you fear an enemy, you cunningly secure some man as a patron. In short, in every need you contradict yourself in word, naming God as your refuge; in act, drawing on aid from useless and vain things. God is the true aid for the righteous person. Just as a certain general, equipped with a noble heavy-armed force, is always ready to give help to an oppressed district, so God is our helper and an ally to everyone who is waging war against the wiliness of the devil, and he sends out ministering spirits for the safety of those who are in need.
Augustine of HippoAD 430
Exposition on Psalm 90
He adds, how He became our refuge, since He began to be that, viz. a refuge, to us which He had not been before, not that He had not existed before He became our refuge: "Before the mountains were brought forth, or ever the earth and the world were made: and from age even unto age You are" [Psalm 90:2]. Thou therefore who art for ever, and before we were, and before the world was, hast become our refuge ever since we turned to You. But the expression, "before the mountains," etc., seems to me to contain a particular meaning; for mountains are the higher parts of the earth, and if God was before even the earth were formed (or, as some books have it, from the same Greek word, "framed" ), since it was by Him that it was formed, what is the need of saying that He was before the mountains, or any certain parts of it, since God was not only before the earth, but before heaven and earth, and even the whole bodily and spiritual creation? But it may certainly be that the whole rational creation is marked by this distinction; that while the loftiness of Angels is signified by the mountains, the lowliness of man is meant by the earth. And for this reason, although all the works of creation are not improperly said to be either made or formed; nevertheless, if there is any propriety in these words, the Angels are "made;" for as they are enumerated among His heavenly works, the enumeration itself is thus concluded: "He spoke the word, and they were made; He commanded, and they were created;" but the earth was "formed," that man might thence be created in the body. For the Scripture uses this word, where we read, God made, or "God formed man out of the dust of the ground." [Genesis 2:7] Before then the noblest parts of the creation (for what is higher than the rational part of the Heavenly creation) were made: before the earth was made, that You might have worshippers upon the earth; and even this is little, as all these had a beginning either in or with time; but "from age to age You are." It would have been better, from everlasting to everlasting: for God, who is before the ages, exists not from a certain age, nor to a certain age, which has an end, since He is without end. But it often happens in the Scripture, that the equivocal Greek word causes the Latin translator to put age for eternity and eternity for age. But he very rightly does not say, You were from ages, and unto ages You shall be: but puts the verb in the present, intimating that the substance of God is altogether immutable. It is not, He was, and Shall be, but only Is. Whence the expression, I Am that I Am; and, I Am "has sent me unto you;" [Exodus 3:14] and, "You shall change them, and they shall be changed: but You are the same, and Your years shall not fail." Behold then the eternity that is our refuge, that we may fly there from the mutability of time, there to remain for evermore.
Augustine of HippoAD 430
SERMON 261:1
The resurrection of the Lord is our hope, the Lord’s ascension our glorification. Today, you see, we are celebrating the feast of the ascension. So if we are to celebrate the Lord’s ascension in the right way, with faith, with devotion, with reverence as God-fearing people, we must ascend with him and lift up our hearts. In ascending, however, we must not get above ourselves. Yes, we should lift up our hearts, but to the Lord. As you know, not lifting up hearts to the Lord is due to pride; lifting up hearts to the Lord is called “taking refuge.” After all, we say to the one who has ascended, “Lord, you have become a refuge for us.”He rose again, you see, to give us hope, because what rises again is what first dies. So it [Christ’s resurrection] was to save us from despair at dying and from thinking that our whole life ends with death. We were anxious, I mean, about the soul, and he by rising again gave us an assurance even about the flesh. So he ascended—who did? The one who descended. He descended in order to heal you; he ascended in order to lift you up. You will fall if you have lifted yourself up; you remain standing if you have been lifted up by him. So, lift up your hearts, but to the Lord—that is taking refuge. Lifting up your heart, but not to the Lord, that is pride. So let us say to him as he rises again, “Since you, O Lord, are my hope”; and as he ascends, “You have placed your refuge very high.” How, I mean, can we possibly be proud, if we lift up our hearts to him, seeing that he humbled himself for our sakes, so that we should not remain proud?
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 90:2 offers a profound declaration of God's eternal, pre-existent, and sovereign nature, establishing Him as the uncreated Creator who transcends all temporal and spatial limitations. This foundational theological statement contrasts the finite, transient reality of all creation, including humanity, with the unchanging, everlasting essence of the Divine, affirming that God's being is without beginning or end, preceding and encompassing all that exists.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 90:2 employs several potent literary devices to convey its profound theological message. Contrast is foundational, setting the finite, temporal nature of creation (mountains, earth, world) against the infinite, eternal nature of God. This stark juxtaposition magnificently highlights God's transcendence and simultaneously underscores human mortality, a key theme of the psalm. The phrase "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" utilizes a powerful form of Merism, where two contrasting or complementary parts ("mountains" and "earth and world") represent the totality of creation, emphasizing that God existed prior to anything in the created order. The repetition of the concept of eternity in "from everlasting to everlasting" is a powerful example of Hyperbole and Intensification, underscoring the boundless and incomprehensible nature of God's existence, pushing beyond human conceptual limits to describe the divine. Furthermore, the verbs "brought forth" and "formed" subtly employ Anthropomorphism, attributing human-like actions of birth and shaping to God, making His creative power more relatable and comprehensible to the human mind while still maintaining His divine majesty and uniqueness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 90:2 is a cornerstone for understanding the biblical doctrine of God's attributes. It unequivocally declares His eternality, immutability, and sovereignty as Creator. This truth profoundly impacts our understanding of His faithfulness, trustworthiness, and ultimate authority. Unlike anything in creation, God is not subject to decay, change, or the passage of time. He is the uncreated Creator, the independent source and sustainer of all that exists. This eternal nature means His promises are steadfast, His character is unwavering, and His purposes are unfailing, providing an unshakeable anchor for faith in a world of constant flux and uncertainty. The verse sets the stage for the entire psalm's reflection on human mortality, presenting God's infinite nature as the ultimate context for understanding the brevity and purpose of human life, urging us to seek wisdom in light of His everlasting being.
REFLECTION AND APPLICATION
Understanding Psalms 90:2 provides immense comfort, perspective, and a profound call to worship for believers in every generation. In a world characterized by relentless change, fleeting trends, and the undeniable brevity of human existence, this verse anchors our souls in the unchanging, eternal reality of God. It reminds us that our hope is not placed in temporary circumstances or human endeavors, but in the One who was, and is, and is to come – the Creator who existed before time began and will endure beyond its end. This truth cultivates profound trust, knowing that the God who formed the mountains and the earth is utterly reliable and faithful to His character and promises. It inspires deep reverence and worship, as we contemplate a Being whose existence transcends our comprehension, yet who condescends to be our dwelling place and our refuge. Ultimately, meditating on God's "everlasting to everlasting" nature reorients our perspective on our own lives, urging us to live with wisdom, intentionality, and a recognition that our brief days are to be lived in light of His eternal purposes, seeking to glorify Him in all that we do.
Questions for Reflection
FAQ
Why is this psalm attributed to Moses, and what does that imply about its age and significance?
Answer: Psalm 90 is unique in being explicitly attributed to "Moses the man of God" in its superscription. This traditional ascription makes it one of the oldest compositions in the entire biblical canon, likely dating back to the period of the Israelite wilderness wanderings (c. 15th-13th century BC). This implies its profound antiquity and direct connection to the foundational experiences of the nation of Israel. Its significance lies in offering a rare glimpse into the spiritual reflections of a key biblical figure during a time of immense hardship and divine judgment, providing a theological framework for understanding human mortality in contrast to God's eternal nature, a theme deeply relevant to a generation dying in the wilderness due to their disobedience (as seen in Numbers 14).
What is the deeper meaning of the phrase "from everlasting to everlasting" in this context?
Answer: The phrase "from everlasting to everlasting" (Hebrew: min ‘ôlām wə‘ad ‘ôlām) is a powerful Hebrew idiom that signifies absolute and unbounded eternality. The term ʻôwlâm itself can refer to a very long time, an age, or eternity, depending on the context. When used in this merismatic construction, it expresses an infinite duration that stretches infinitely into both the past (without beginning) and the future (without end). It is a declaration that God's existence is not contingent on time, nor is it limited by it; rather, He transcends and encompasses all time, being the very source and definition of eternity. This is a fundamental attribute of God, distinguishing Him from all created beings and highlighting His self-existence and unchangeable nature, as also affirmed in Isaiah 40:28.
How does God's eternal nature, as described in Psalms 90:2, relate to the concept of human mortality, which is a prominent theme in the rest of the psalm?
Answer: Psalms 90:2 serves as the theological anchor for the psalm's profound meditation on human mortality. By first establishing God's existence "from everlasting to everlasting" and His role as the pre-existent Creator, the psalm then starkly contrasts this divine permanence with the fleeting, transient nature of human life, which is likened to a passing dream, a watch in the night, or fading grass (Psalms 90:3-6). This contrast is not meant to diminish human life but to place it in its proper perspective within the vastness of God's eternal purposes. Understanding God's infinite nature helps us grasp the preciousness and brevity of our own days, prompting a prayer for wisdom to number our days rightly (Psalms 90:12), and to seek to live in alignment with His eternal will, making the most of the time we have in light of His enduring faithfulness.
CHRIST-CENTERED FULFILLMENT
Psalms 90:2, with its majestic declaration of God's pre-existence and eternality, finds its ultimate and most profound fulfillment in the person of Jesus Christ. The New Testament consistently portrays Jesus not merely as a human figure but as the co-eternal Son of God, actively involved in the very creation described in this psalm. Just as God existed "before the mountains were brought forth, or ever thou hadst formed the earth and the world," so too was Christ present and active in the primordial act of creation. The Gospel of John powerfully proclaims, "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him was not anything made that was made" (John 1:1-3). Similarly, the Apostle Paul asserts in his letter to the Colossians that "by Him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through Him and for Him. And He is before all things, and in Him all things hold together" (Colossians 1:16-17). This establishes Jesus' pre-existence and co-eternality with the Father, embodying the "from everlasting to everlasting" nature of God. Furthermore, the immutability of God declared in Psalms 90:2 is directly echoed in the New Testament's description of Christ: "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8). He is the Alpha and the Omega, the Beginning and the End (Revelation 1:8, Revelation 22:13), embodying the eternal God who was before all creation and will endure for all eternity, offering eternal life to those who believe in Him and find their dwelling place in Him.