Psalm 78:13
Parallel Verses
English Standard Version
He divided the sea and let them pass through it, and made the waters stand like a heap.

King James Bible
He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.

American Standard Version
He clave the sea, and caused them to pass through; And he made the waters to stand as a heap.

Douay-Rheims Bible
He divided the sea and brought them through: and he made the waters to stand as in a vessel.

English Revised Version
He clave the sea, and caused them to pass through; and he made the waters to stand as an heap.

Webster's Bible Translation
He divided the sea, and caused them to pass through; and he made the waters to stand as a heap.

Psalm 78:13 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The poet begins very similarly to the poet of Psalm 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 Psalm 78:2 is quoted in Matthew 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 Psalm 78:3 with אשׁר, for that which has been heard only becomes riddles by the appropriation and turn the poet gives to it. Psalm 78:3 begins a new period (cf. Psalm 69:27; Jeremiah 14:1, and frequently): What we have heard, and in consequence thereof known, and what our fathers have told us (word for word, like Psalm 44:1; Judges 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 (Exodus 13:8, Exodus 13:14; Deuteronomy 4:9, and other passages). להודיעם has the same object as והודעתּם in Deuteronomy 4:9; Joshua 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. Psalm 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 Psalm 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 Psalm 73:28), and might not forget the mighty deeds of God (Psalm 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 Deuteronomy 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 Psalm 78:37, 2 Chronicles 20:33, Sir. 2:17.

Psalm 78:13 Parallel Commentaries

Treasury of Scripture Knowledge

he divided

Psalm 66:6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.

Psalm 106:9,10 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness...

Psalm 136:13-15 To him which divided the Red sea into parts: for his mercy endures for ever...

Exodus 14:1 And the LORD spoke to Moses, saying,

Exodus 15:1 Then sang Moses and the children of Israel this song to the LORD, and spoke, saying, I will sing to the LORD...

Isaiah 63:13 That led them through the deep, as an horse in the wilderness, that they should not stumble?

1 Corinthians 10:2,3 And were all baptized to Moses in the cloud and in the sea...

made

Psalm 38:7 For my loins are filled with a loathsome disease: and there is no soundness in my flesh.

Joshua 3:16 That the waters which came down from above stood and rose up on an heap very far from the city Adam, that is beside Zaretan...

Habakkuk 3:15 You did walk through the sea with your horses, through the heap of great waters.

Cross References
Exodus 14:21
Then Moses stretched out his hand over the sea, and the LORD drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided.

Exodus 14:22
And the people of Israel went into the midst of the sea on dry ground, the waters being a wall to them on their right hand and on their left.

Exodus 15:8
At the blast of your nostrils the waters piled up; the floods stood up in a heap; the deeps congealed in the heart of the sea.

Psalm 33:7
He gathers the waters of the sea as a heap; he puts the deeps in storehouses.

Psalm 74:13
You divided the sea by your might; you broke the heads of the sea monsters on the waters.

Psalm 106:9
He rebuked the Red Sea, and it became dry, and he led them through the deep as through a desert.

Psalm 136:13
to him who divided the Red Sea in two, for his steadfast love endures forever;

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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