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 from that which his people have experienced even down to the present time. Israel is able out of its own experience to corroborate what all men pass through; it has to pass through the very same experience as a special decree of God's wrath on account of its sins. Therefore in Psa 90:7-8 we stand altogether upon historical ground. The testimony of the inscription is here verified in the contents of the Psalm. The older generation that came out of Egypt fell a prey to the sentence of punishment, that they should gradually die off during the forty years' journey through the desert; and even Moses and Aaron, Joshua and Caleb only excepted, were included in this punishment on special grounds, Num 14:26., Deu 1:34-39. This it is over which Moses here laments. God's wrath is here called אף and חמה; just as the Book of Deuteronomy (in distinction from the other books of the Pentateuch) is fond of combining these two synonyms (Deu 9:19; Deu 29:22, Deu 29:27, cf. Gen 27:44.). The breaking forth of the infinitely great opposition of the holy nature of God against sin has swept away the church in the person of its members, even down to the present moment; נבהל as in Psa 104:29, cf. בּחלה, Lev 26:16. It is the consequence of their sins. עון signifies sin as the perversion of the right standing and conduct; עלוּם, that which is veiled in distinction from manifest sins, is the sum-total of hidden moral, and that sinful, conduct. There is no necessity to regard עלמנוּ as a defective plural; עלמים signifies youth (from a radically distinct word, עלם); secret sins would therefore be called עלמות according to Psa 19:13. God sets transgressions before Him when, because the measure is full and forgiveness is inadmissible, He makes them an object of punishment. שׁתּ (Kerî, as in Psa 8:7 : שׁתּה, cf. Psa 6:4 ואתּ, Psa 74:6 ועתּ) has the accent upon the ultima before an initial guttural. The parallel to לנגדּך is למאור פּניך. עור is light, and מאור is either a body of light, as the sun and moon, or, as in this passage, the circle of light which the light forms. The countenance of God (פני ה) is God's nature in its inclination towards the world, and מאור פני ה is the doxa of His nature that is turned towards the world, which penetrates everything that is conformed to God as a gracious light (Num 6:25), and makes manifest to the bottom everything that is opposed to God and consumes it as a wrathful fire.