Salmos 77
Bob Utley · You Can Understand the Bible
Salmos 77
CONTEXTUAL INSIGHTS This Psalm is characterized by COHORTATIVES (8). The psalmist is remembering how he felt in the pressure and problems of the present (possibly exile, JPSOA) but finally came in faith to trust YHWH for what He has done in the past (i.e., specifically creation and the exodus). Psalm 77:11-15, 16-20 focus on YHWH's acts of deliverance (from Egypt) creation (from watery chaos) Elohim and YHWH are the creator warrior sustainer shepherd SPECIAL TOPIC: NAMES FOR DEITY, C., D. There are several names for Israel's God in this Psalm. Elohim, vv. 1 (twice), 3, 13, 16 Adon, vv. 2, 7 El, vv. 9, 13, 14 Elyon, v. 10 Yah (abbreviation for YHWH), v. 11 SPECIAL TOPIC: NAMES FOR DEITY, A. B. C. D. SPECIAL TOPIC: LORD (Adon and Kurios This Psalm specifically mentions Jacob, Ps. 77:15 Joseph, Ps. 77:15 Moses, Ps. 77:20 Aaron, Ps. 77:20 YHWH's past acts of deliverance and provision seem long ago and far away. Note the series of questions in Ps. 77:7-9. Psalm 77:16-20 are similar in theology and imagery to YHWH as Creator in Ps. 74:13-17. The water imagery could refer to Genesis 1 (i.e., creation) or Exodus 14-15 (i.e., the exodus). SPECIAL TOPIC: WATERS
Salmos 77:1-6
77:1 The first phrase of both lines and verse 2 have no VERB. The second phrase in lines 1 and 2 is progressive. I will cry (BDB 858, KB 1042, Qal COHORTATIVE He will hear (BDB 24, KB 27, Hiphil PERFECT with waw) This expresses an act of faith on the troubled psalmist's part. The Jewish Study Bible, p. 1366, thinks the psalmist is grieving and praying because of an exile. ▣ "I will cry aloud" This VERB (BDB 858, KB 1042, Qal COHORTATIVE) is used often in the exodus and wilderness wandering period (cf. Exod. 14:10,15; 17:4; Num. 12:13; 20:16; Deut. 26:7). It is possible that the description of Ps. 77:16-19 refers to this same period. There was no silent prayer in the ancient world. Reading and prayer were spoken aloud! ▣ "He will hear me" This is both affirmation and request! The rest of this strophe (Ps. 77:1-6) expresses the psalmist's distress at the apparent silence of YHWH. 77:2 "In the day of my trouble" This is a recurrent phrase in the Psalms (cf. Ps. 50:15; 86:7; slightly different phrasing but the same concept in Ps. 91:15; 107:6,15). The use of "day" denotes a period of time, not a specific 24 hour period. SPECIAL TOPIC: DAY (yom) ▣ "In the night my hand was stretched out" Notice that "in the day" of line 1 is parallel to "in the night" of line 2. This was a way of expressing constant (i.e., "without weariness"), around-the-clock prayer. Jewish prayer posture was usually standing hands raised eyes open, lifted to heaven The VERB (BDB 620, KB 669, Niphal PERFECT) is literally "poured out." The Niphal is used only in the sense of "stretched out" here. NIDOTTE, vol. 3, p. 27, thinks that two aspects of prayer are combined in this verse (cf. Lam. 2:19). pouring one's heart out to God in prayer lifting/stretching one's hands out to God in prayer ▣ "My soul refused to be comforted" YHWH seemed not to hear and act so the psalmist continued to pray! This is theologically parallel to Habakkuk (i.e., Hab. 2:1). SPECIAL TOPIC: NEPHESH 77:3 This is a series of three Qal COHORTATIVES. The psalmist could not find peace in prayer. It seemed YHWH's actions in the past (cf. Ps. 77:5) on the covenant people's behalf had changed (cf. Ps. 77:10b). ▣ "spirit" See SPECIAL TOPIC: BREATH, WIND, SPIRIT ▣ "Selah" See note at Ps. 3:2. Notice it appears at the end of Ps. 77:3, 9, 15. The NJB and NKJV see its use as closing separate strophes. 77:4a This line of poetry is confusing. The psalmist wants to quit praying but YHWH causes (BDB 28, KB 31, Qal PERFECT) him to keep on. It is possible to interpret this as God allowing him to remain awake so that he can continue to pray. It seems that Ps. 77:4-6 serves as an introduction to the six questions of 77:7-9 with the possible shocking conclusion of Ps. 77:10! This first strophe describes the psalmist's acts in detail (as does Ps. 77:11-12). This is a record of the psalmist's theological struggle for more information about God and His will and way for the covenant people. The psalmist sees the obvious disconnect between the past and the present. He cannot understand why! 77:6 "I will remember. . .I will meditate. . .ponder" These are three VERBS which describe the psalmist's mental activity (cf. Ps. 143:5) of despair (Ps. 77:1-5) and doubt (Ps. 77:7-10). It is not until Ps. 77:11-15,16-20 that he regains his sense of trust in YHWH's character and actions on Israel's behalf. Notice three VERBS (two the same) reappear in Ps. 77:11-12. Faith takes time and thought! The trustworthiness of revelation and personal experience merge into settled conviction. ▣ "song in the night" Because of Ps. 42:8 this phrase may be an allusion to YHWH's gracious actions which turn into night-time praises (both conscious and unconscious). The psalmist knew days and nights of praise and peace but his current experience was very different. The UBS Text Project gives three possibilities to the term NASB translates "song" (BDB 618). music ‒ נגינתי (MT, NASB) murmur/meditate ‒ והגיתי (LXX, Peshitta, NJB) sorrow ‒ נוגנתי (NEB) ▣ "my spirit ponders" The VERB is literally "searches" (BDB 344, KB 341, Piel IMPERFECT with waw). It is MASCULINE and "spirit" (BDB 924) is FEMININE. Therefore, it could refer to the psalmist himself God searching him (cf. Ps. 139:1,23)
Salmos 77:7-10
77:7-10 This strophe is connected to the psalmist's disturbing prayer of Ps. 77:1-6. He cannot understand. He asks a series of stark, scary questions that seem to question YHWH's covenant promises and unchanging character! These are the most frightening questions in the OT! He apparently does not perceive that the problem might be the sin, idolatry, and covenant faithlessness of the covenant people. The most distressing aspect to these questions is his false conclusion (i.e., Ps. 77:10)! YHWH has not changed (BDB 1039, KB 1597) but His people have! Derek Kidner, Tyndale OT Commentaries (pp. 308-309) takes the view that Ps. 77:10 is a positive turning point verse, introducing Ps. 77:11-20. "Selah" appears at the end of Ps. 77:9, which may imply that Ps. 77:10-15 comprise a strophe (cf. NKJV, JPSOA). The tone of the Psalm surely changes at 77:11-20. 77:7-8 Psalm 77:7 and 8 have four words or phrases that describe the psalmist's feeling that YHWH has permanently abandoned Israel. forever, Ps. 77:7 ‒ BDB 761 forever, Ps. 77:8 ‒ BDB 664 ceased forever (lit. "are at an end"), Ps. 77:8 ‒ BDB 170, KB 197,Qal PERFECT come to an end, Ps. 77:8 - BDB 189 CONSTRUCT BDB 189 For #1 see SPECIAL TOPIC: FOREVER ('olam). This repetition shows the fear and doubt of the psalmist. 77:8 "lovingkindness" See SPECIAL TOPIC: LOVINGKINDNESS (hesed). 77:10 NASB, NRSV "It is my grief" "It is my anguish" "This is what wounds me" "It is my fault" "This is my infirmity" There is disagreement among modern scholars as to the Hebrew root. חלה, BDB 317 I ‒ "to sicken" (NASB, NRSV, TEV, NET, REB, Peshitta) חלה, BDB 318 II ‒ "to entreat the favor of" (NIV) חלל, BDB 319 ‒ "to pierce" (NJB, UBS Text Project's suggestion, "my being wounded," p. 333) ▣ "the Most High" This Hebrew title, "Elyon" (BDB 71, see SPECIAL TOPIC: NAMES FOR DEITY, B.) is from the word "high" or "upper." It was used of God in Gen. 14:18-22; Num. 24:16; Deut. 32:8 by non-Israelites. This Psalm uses several different names for Deity. Elohim, Ps. 77:1 (twice), 3, 13,16 Adonai, Ps. 77:2, 7 (lit. "my Lord") Most High, Ps. 77:10 Yah, Ps. 77:11 (abbreviation for YHWH) El, Ps. 77:9, 13, 14 (general name for deity in the ANE) 77:10b What a shocking, discouraging question! If YHWH changes, fallen mankind has no hope! But, He does not (cf. Num. 23:19; Ps. 102:25-27; Mal. 3:6; James 1:17).
Salmos 77:11-15
77:11-15 The psalmist again tries to focus on YHWH's past acts (cf. Ps. 77:11-12, 14-15). He refocuses on His unchanging, unique character (cf. Ps. 77:13). Note the purposeful parallel of the VERBS in Ps. 77:11-12 to those of Ps. 77:6. SPECIAL TOPIC: MONOTHEISM 77:11 "wonders" It denotes YHWH's acts of creation and deliverance. The same word (BDB 810) is used in Ps. 77:14 and the same root in Ps. 78:4,11,32; 107:8,15,21,24,31; 119:18,27. SPECIAL TOPIC: WONDERFUL THINGS 77:13 "Your way" The term "way" (BDB 202) speaks of His revelation, cf. Ps. 119:14; Jer. 18:15 His characteristic actions (i.e., Ps. 119:3) SPECIAL TOPIC: TERMS FOR GOD'S REVELATION SPECIAL TOPIC: WAYS OF REVELATION ▣ "holy" This could refer to God's character God's temple SPECIAL TOPIC: HOLY 77:14-15 Notice the parallelism between Ps. 77:14b and 15a. However, there is a distinction between Your strength among the peoples (i.e., non-Israelites, see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN) Your arm redeemed Your people (i.e., Israelites) 77:15 "redeemed" See SPECIAL TOPIC: RANSOM/REDEEM. ▣ "The sons of Jacob and Joseph" This is an unusual phrase. I think it is used only here. It must be parallel to "Your people" in line 1. ▣ "Selah" See Introduction to the Psalms, VII, "Musical Terms," B. #1.
Salmos 77:16-20
77:16-20 The psalmist looks backwards to Genesis (cf. Ps. 77:16) and to the Exodus (cf. Ps. 77:20). The God of creation has become the warrior of Israel! The Psalm does not state the psalmist's final conclusion. Hopefully, his remembrance and meditation on YHWH's person and acts caused him to reject his conclusion/question of Ps. 77:10. SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) 77:16 "the waters" This is imagery of YHWH taken from Canaanite mythology of Ba'al as the storm god who provided fertility. But, it is YHWH the Creator, Provider, and Sustainer, not Ba'al. See SPECIAL TOPIC: WATERS 77:20a This phrase is characteristic of Asaph's Psalms (cf. Ps. 74:1; 78:52,70-76; 79:13; 80:2). What a beautiful title (i.e., Shepherd) for the Creator/Redeemer God! He is with us and for us (cf. Psalm 23).