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Selected Verse: Psalms 78:1 - King James

Verse	Translation	Text
Ps 78:1	King James	Maschil of Asaph. Give ear, O my people, to my law: incline your ears to the words of my mouth.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt. (Psa. 78:1-72) my people . . . my law--the language of a religious teacher (Psa 78:2; Lam 3:14; Rom 2:16, Rom 2:27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt. (Psa. 78:1-72)

my people . . . my law--the language of a religious teacher (Psa 78:2; Lam 3:14; Rom 2:16, Rom 2:27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.

Notes on the Bible, by Albert Barnes, [1834]
Give ear, O my people - This is not an address of God, but an address of the king or ruler of the people, calling their attention to an important subject; to wit, his right to rule over them, or showing why the power had been vested in him. To my law - The word law here seems to mean what he would say, as if what he should choose to say would have the force and authority of law. What follows is not exactly law in the sense that it was a rule to be obeyed; but it is something that is authoritatively said, and should have the force of law. Incline your ears ... - Be attentive. What is to be said is worthy of your particular regard. Compare the notes at Psa 5:1.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Maschil Maschil, instruction.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The poet begins very similarly to the poet of Ps 49. He comes forward among the people as a preacher, and demands for his tra a willing, attentive hearing. תּורה is the word for every human doctrine or instruction, especially for the prophetic discourse which sets forth and propagates the substance of the divine teaching. Asaph is a prophet, hence Psa 78:2 is quoted in Mat 13:34. as ῥηθὲν διὰ τοῦ προφήτου. (Note: The reading διὰ Ἠσαΐ́ου τοῦ προφήτου is, although erroneous, nevertheless ancient; since even the Clementine Homilies introduce this passage as the language of Isaiah.) He here recounts to the people their history מנּי־קדם, from that Egyptaeo-Sinaitic age of yore to which Israel's national independence and specific position in relation to the rest of the world goes back. It is not, however, with the external aspect of the history that he has to do, but with its internal teachings. משׁל is an allegory or parable, παραβολή, more particularly the apophthegm as the characteristic species of poetry belonging to the Chokma, and then in general a discourse of an elevated style, full of figures, thoughtful, pithy, and rounded. חידה is that which is entangled, knotted, involved, perlexe dictum. The poet, however, does not mean to say that he will literally discourse gnomic sentences and propound riddles, but that he will set forth the history of the fathers after the manner of a parable and riddle, so that it may become as a parable, i.e., a didactic history, and its events as marks of interrogation and nota-bene's to the present age. The lxx renders thus: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ ̓ ἀρχῆς. Instead of this the Gospel by Matthew has: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς (κόσμου), and recognises in this language of the Psalm a prophecy of Christ; because it is moulded so appropriately for the mouth of Him who is the Fulfiller not only of the Law and of Prophecy, but also of the vocation of the prophet. It is the object-clause to נכחד, and not a relative clause belonging to the "riddles out of the age of yore," that follows in Psa 78:3 with אשׁר, for that which has been heard only becomes riddles by the appropriation and turn the poet gives to it. Psa 78:3 begins a new period (cf. Psa 69:27; Jer 14:1, and frequently): What we have heard, and in consequence thereof known, and what our fathers have told us (word for word, like Psa 44:1; Jdg 6:13), that will we not hide from their children (cf. Job 15:18). The accentuation is perfectly correct. The Rebı̂a by מבניהם has a greater distinctive force than the Rebı̂a by אחרון (לדור); it is therefore to be rendered: telling to the later generation (which is just what is intended by the offspring of the fathers) the glorious deeds of Jahve, etc. The fut. consec. ויּקם joins on to אשׁר עשׂה. Glorious deeds, proofs of power, miracles hath He wrought, and in connection therewith set up an admonition in Jacob, and laid down an order in Israel, which He commanded our fathers, viz., to propagate by tradition the remembrance of those mighty deeds (Exo 13:8, Exo 13:14; Deu 4:9, and other passages). להודיעם has the same object as והודעתּם in Deu 4:9; Jos 4:22. The matter in question is not the giving of the Law in general, as the purpose of which, the keeping of the laws, ought then to have been mentioned before anything else, but a precept, the purpose of which was the further proclamation of the magnalia Dei, and indirectly the promotion of trust in god and fidelity to the Law; cf. Psa 81:5., where the special precept concerning the celebration of the Feast of the Passover is described as a עדוּת laid down in Joseph. The following generation, the children, which shall be born in the course of the ages, were to know concerning His deeds, and also themselves to rise up (יקוּמוּ, not: come into being, like the יבאוּ of the older model-passage Ps 22:32) and to tell them further to their children, in order that these might place their confidence in god (שׂים כּסל, like שׁית מחסה in Psa 73:28), and might not forget the mighty deeds of God (Psa 118:17), and might keep His commandments, being warned by the disobedience of the fathers. The generation of the latter is called סורר וּמרה, just as the degenerate son that is to be stoned is called in Deu 21:18. הכין לבּו, to direct one's heart, i.e., to give it the right direction or tendency, to put it into the right state, is to be understood after Psa 78:37, Ch2 20:33, Sir. 2:17. Psa 78:9 Psa 78:9, which comes in now in the midst of this description, is awkward and unintelligible. The supposition that "the sons of Ephraim" is an appellation for the whole of Israel is refuted by Psa 78:67. The rejection of Ephraim and the election of Judah is the point into which the historical retrospect runs out; how then can "the sons of Ephraim" denote Israel as a whole? And yet what is here said of the Ephraimites also holds good of the Israelites in general, as Psa 78:57 shows. The fact, however, that the Ephraimites are made specially conspicuous out of the "generation" of all Israel, is intelligible from the special interest which the Psalms of Asaph take in the tribes of Joseph, and here particularly from the purpose of practically preparing the way for the rejection of Shiloh and Ephraim related further on. In Psa 78:10 and Psa 78:11 the Ephraimites are also still spoken of; and it is not until Psa 78:12, with the words "in sight of their fathers," that we come back again to the nation at large. The Ephraimites are called נושׁקי רומי־קשׁת in the sense of נושׁקי קשׁת רומי קשׁת; the two participial construct forms do not stand in subordination but in co-ordination, as in Jer 46:9; Deu 33:19; Sa2 20:19, just as in other instances also two substantives, of which one is the explanation of the other, are combined by means of the construct, Job 20:17, cf. Kg2 17:13 Ker. It is therefore: those who prepare the bow, i.e., those arming themselves therewith (נשׁק as in Ch1 12:2; Ch2 17:17), those who cast the vow, i.e., those shooting arrows from the bow (Jer 4:29), cf. Bttcher, 728. What is predicated of them, viz., "they turned round" (הפך as in Jdg 20:39, Jdg 20:41), stands in contrast with this their ability to bear arms and to defend themselves, as a disappointed expectation. Is what is meant thereby, that the powerful warlike tribe of Ephraim grew weary in the work of the conquest of Canaan (Judg. 1), and did not render the services which might have been expected from it? Since the historical retrospect does not enter into details until Psa 78:12 onwards, this especial historical reference would come too early here; the statement consequently must be understood more generally and, according to Psa 78:57, figuratively: Ephraim proved itself unstable and faint-hearted in defending and in conducting the cause of God, it gave it up, it abandoned it. They did not act as the covenant of God required of them, they refused to walk (ללכת, cf. ללכת, Ecc 1:7) within the limit and track of His Tra, and forgot the deeds of God of which they had been eye-witnesses under Moses and under Joshua, their comrades of the same family.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The poet begins very similarly to the poet of Ps 49. He comes forward among the people as a preacher, and demands for his tra a willing, attentive hearing. תּורה is the word for every human doctrine or instruction, especially for the prophetic discourse which sets forth and propagates the substance of the divine teaching. Asaph is a prophet, hence Psa 78:2 is quoted in Mat 13:34. as ῥηθὲν διὰ τοῦ προφήτου.

(Note: The reading διὰ Ἠσαΐ́ου τοῦ προφήτου is, although erroneous, nevertheless ancient; since even the Clementine Homilies introduce this passage as the language of Isaiah.)

He here recounts to the people their history מנּי־קדם, from that Egyptaeo-Sinaitic age of yore to which Israel's national independence and specific position in relation to the rest of the world goes back. It is not, however, with the external aspect of the history that he has to do, but with its internal teachings. משׁל is an allegory or parable, παραβολή, more particularly the apophthegm as the characteristic species of poetry belonging to the Chokma, and then in general a discourse of an elevated style, full of figures, thoughtful, pithy, and rounded. חידה is that which is entangled, knotted, involved, perlexe dictum. The poet, however, does not mean to say that he will literally discourse gnomic sentences and propound riddles, but that he will set forth the history of the fathers after the manner of a parable and riddle, so that it may become as a parable, i.e., a didactic history, and its events as marks of interrogation and nota-bene's to the present age. The lxx renders thus: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ ̓ ἀρχῆς. Instead of this the Gospel by Matthew has: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς (κόσμου), and recognises in this language of the Psalm a prophecy of Christ; because it is moulded so appropriately for the mouth of Him who is the Fulfiller not only of the Law and of Prophecy, but also of the vocation of the prophet. It is the object-clause to נכחד, and not a relative clause belonging to the "riddles out of the age of yore," that follows in Psa 78:3 with אשׁר, for that which has been heard only becomes riddles by the appropriation and turn the poet gives to it. Psa 78:3 begins a new period (cf. Psa 69:27; Jer 14:1, and frequently): What we have heard, and in consequence thereof known, and what our fathers have told us (word for word, like Psa 44:1; Jdg 6:13), that will we not hide from their children (cf. Job 15:18). The accentuation is perfectly correct. The Rebı̂a by מבניהם has a greater distinctive force than the Rebı̂a by אחרון (לדור); it is therefore to be rendered: telling to the later generation (which is just what is intended by the offspring of the fathers) the glorious deeds of Jahve, etc. The fut. consec. ויּקם joins on to אשׁר עשׂה. Glorious deeds, proofs of power, miracles hath He wrought, and in connection therewith set up an admonition in Jacob, and laid down an order in Israel, which He commanded our fathers, viz., to propagate by tradition the remembrance of those mighty deeds (Exo 13:8, Exo 13:14; Deu 4:9, and other passages). להודיעם has the same object as והודעתּם in Deu 4:9; Jos 4:22. The matter in question is not the giving of the Law in general, as the purpose of which, the keeping of the laws, ought then to have been mentioned before anything else, but a precept, the purpose of which was the further proclamation of the magnalia Dei, and indirectly the promotion of trust in god and fidelity to the Law; cf. Psa 81:5., where the special precept concerning the celebration of the Feast of the Passover is described as a עדוּת laid down in Joseph. The following generation, the children, which shall be born in the course of the ages, were to know concerning His deeds, and also themselves to rise up (יקוּמוּ, not: come into being, like the יבאוּ of the older model-passage Ps 22:32) and to tell them further to their children, in order that these might place their confidence in god (שׂים כּסל, like שׁית מחסה in Psa 73:28), and might not forget the mighty deeds of God (Psa 118:17), and might keep His commandments, being warned by the disobedience of the fathers. The generation of the latter is called סורר וּמרה, just as the degenerate son that is to be stoned is called in Deu 21:18. הכין לבּו, to direct one's heart, i.e., to give it the right direction or tendency, to put it into the right state, is to be understood after Psa 78:37, Ch2 20:33, Sir. 2:17.

Psa 78:9

Psa 78:9, which comes in now in the midst of this description, is awkward and unintelligible. The supposition that "the sons of Ephraim" is an appellation for the whole of Israel is refuted by Psa 78:67. The rejection of Ephraim and the election of Judah is the point into which the historical retrospect runs out; how then can "the sons of Ephraim" denote Israel as a whole? And yet what is here said of the Ephraimites also holds good of the Israelites in general, as Psa 78:57 shows. The fact, however, that the Ephraimites are made specially conspicuous out of the "generation" of all Israel, is intelligible from the special interest which the Psalms of Asaph take in the tribes of Joseph, and here particularly from the purpose of practically preparing the way for the rejection of Shiloh and Ephraim related further on. In Psa 78:10 and Psa 78:11 the Ephraimites are also still spoken of; and it is not until Psa 78:12, with the words "in sight of their fathers," that we come back again to the nation at large. The Ephraimites are called נושׁקי רומי־קשׁת in the sense of נושׁקי קשׁת רומי קשׁת; the two participial construct forms do not stand in subordination but in co-ordination, as in Jer 46:9; Deu 33:19; Sa2 20:19, just as in other instances also two substantives, of which one is the explanation of the other, are combined by means of the construct, Job 20:17, cf. Kg2 17:13 Ker. It is therefore: those who prepare the bow, i.e., those arming themselves therewith (נשׁק as in Ch1 12:2; Ch2 17:17), those who cast the vow, i.e., those shooting arrows from the bow (Jer 4:29), cf. Bttcher, 728. What is predicated of them, viz., "they turned round" (הפך as in Jdg 20:39, Jdg 20:41), stands in contrast with this their ability to bear arms and to defend themselves, as a disappointed expectation. Is what is meant thereby, that the powerful warlike tribe of Ephraim grew weary in the work of the conquest of Canaan (Judg. 1), and did not render the services which might have been expected from it? Since the historical retrospect does not enter into details until Psa 78:12 onwards, this especial historical reference would come too early here; the statement consequently must be understood more generally and, according to Psa 78:57, figuratively: Ephraim proved itself unstable and faint-hearted in defending and in conducting the cause of God, it gave it up, it abandoned it. They did not act as the covenant of God required of them, they refused to walk (ללכת, cf. ללכת, Ecc 1:7) within the limit and track of His Tra, and forgot the deeds of God of which they had been eye-witnesses under Moses and under Joshua, their comrades of the same family.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
My law - The doctrine which I am about to deliver.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Give ear, O my people - This is the exordium of this very pathetic and instructive discourse.

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⁴ I will incline mine ear to a parable: I will open my dark saying upon the harp.

²⁷ And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

¹⁶ In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

¹⁴ I was a derision to all my people; and their song all the day.

² I will open my mouth in a parable: I will utter dark sayings of old:

¹ To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation.

⁷ All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.

⁵⁷ But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.

¹² Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.

⁴¹ And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them.

³⁹ And when the men of Israel retired in the battle, Benjamin began to smite and kill of the men of Israel about thirty persons: for they said, Surely they are smitten down before us, as in the first battle.

²⁹ The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein.

¹⁷ And of Benjamin; Eliada a mighty man of valour, and with him armed men with bow and shield two hundred thousand.

² They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin.

¹³ Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.

¹⁷ He shall not see the rivers, the floods, the brooks of honey and butter.

¹⁹ I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD?

¹⁹ They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.

⁹ Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow.

¹² Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.

¹¹ And forgat his works, and his wonders that he had shewed them.

¹⁰ They kept not the covenant of God, and refused to walk in his law;

⁵⁷ But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.

⁶⁷ Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:

⁹ The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.

³³ Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.

³⁷ For their heart was not right with him, neither were they stedfast in his covenant.

¹⁸ If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them:

¹⁷ I shall not die, but live, and declare the works of the LORD.

²⁸ But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.

⁵ This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.

²² Then ye shall let your children know, saying, Israel came over this Jordan on dry land.

⁹ Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons;

¹⁴ And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:

⁸ And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.

¹⁸ Which wise men have told from their fathers, and have not hid it:

¹³ And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

¹ To the chief Musician for the sons of Korah, Maschil. We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old.

¹ The word of the LORD that came to Jeremiah concerning the dearth.

²⁷ Add iniquity unto their iniquity: and let them not come into thy righteousness.

³ Which we have heard and known, and our fathers have told us.

³⁴ All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:

² I will open my mouth in a parable: I will utter dark sayings of old: