Psalms 78:2

Translation
King James Version
I will open my mouth in a parable: I will utter dark sayings of old:
Ask
KJV (with Strong's)
I will open H6605 H8799 my mouth H6310 in a parable H4912: I will utter H5042 H8686 dark sayings H2420 of old H6924:
Ask
Complete Jewish Bible
I will speak to you in parables and explain mysteries from days of old.
Ask
Berean Standard Bible
I will open my mouth in parables; I will utter things hidden from the beginning,
Ask
American Standard Version
I will open my mouth in a parable; I will utter dark sayings of old,
Ask
World English Bible Messianic
I will open my mouth in a parable. I will utter dark sayings of old,
Ask
Geneva Bible (1599)
I will open my mouth in a parable: I will declare high sentences of olde.
Ask
Young's Literal Translation
I open with a simile my mouth, I bring forth hidden things of old,
Ask
See also
Matthew 13:34Matthew 13:35Mark 4:34Matthew 13:11Matthew 13:13Psalms 49:4Proverbs 1:6
In the KJVVerse 15,116 of 31,102

Study This Verse

SUMMARY

Psalms 78:2 serves as a foundational declaration by Asaph, the psalmist, introducing a grand historical and didactic poem. This verse articulates the psalmist's chosen method and profound purpose: to convey deep, ancient truths about God's unwavering faithfulness and Israel's often-rebellious history through engaging, thought-provoking narratives and enigmatic sayings, thereby inviting the audience to a deeper contemplation of divine revelation and the enduring lessons of their past.

CONTEXT

  • Literary Context: Psalm 78 is a sweeping historical psalm, attributed to Asaph, one of David's chief musicians and a prominent worship leader, whose lineage is noted in 1 Chronicles 6:39. It immediately follows Psalm 77, a psalm of lament and seeking God's past works, creating a natural transition into a lengthy recounting of Israel's history from the Exodus through the time of David. The psalm's opening verses, including verse 2, function as a formal prologue, a solemn call to attention, and a clear statement of the psalmist's intention to deliver weighty, divinely-inspired instruction. This sets the stage for the detailed historical narrative that follows, emphasizing its instructional rather than merely chronological purpose, framing the entire account as a profound lesson for future generations.
  • Historical & Cultural Context: The psalm spans a vast period of Israelite history, from their miraculous deliverance from Egypt (as recounted in Exodus 12) through their challenging wilderness wanderings, the conquest of Canaan, and the establishment of the Davidic monarchy. Culturally, the transmission of historical and religious traditions was absolutely vital in ancient Israel, often occurring through oral storytelling, poetic recitations, and didactic instruction within the family and community. Psalms like this served as a communal memory, a living testament to God's covenant faithfulness and Israel's repeated failures. The "sayings of old" refer to these foundational narratives and divine principles passed down through generations, crucial for maintaining national and religious identity and for learning from past mistakes and God's consistent dealings with His people, reinforcing the importance of remembering the mighty works of the Lord.
  • Key Themes: This verse introduces several major themes central to Psalm 78 and broader biblical wisdom literature. Firstly, it highlights the didactic purpose of the psalm, signaling that its primary aim is to teach and instruct, not merely to recount history. The "parable" and "dark sayings" are not meant to obscure truth but to invite deeper reflection and understanding, prompting the audience to engage with the profound lessons embedded in Israel's past. Secondly, it underscores the theme of wisdom and revelation, portraying the historical accounts as profound truths ("dark sayings") that reveal God's character and His dealings with humanity, requiring contemplation to grasp fully. Finally, it emphasizes the continuity of faith and tradition, reinforcing the importance of remembering and transmitting spiritual heritage from one generation to the next, ensuring that God's works and His Law are not forgotten, a theme explicitly stated in Psalm 78:6. This transmission is vital for preventing future generations from repeating the errors of their ancestors, as warned in Psalm 78:9-11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Parable (Hebrew, mâshâl', H4912): Apparently from a root implying superiority in mental action, this term refers to a pithy maxim, often metaphorical. In this context, it denotes a weighty, authoritative saying or discourse that conveys profound truth, often through narrative, comparison, or allegory. It implies a teaching that goes beyond surface meaning, inviting deeper thought and application. Here, it signifies a didactic poem or a profound, illustrative discourse that uses historical events as a vehicle for spiritual instruction.
  • Utter (Hebrew, nâbaʻ', H5042): A primitive root meaning "to gush forth" or "to pour out." Figuratively, it means to speak or declare, often abundantly or with a sense of overflowing. In this verse, it emphasizes the deliberate and forceful nature of the psalmist's declaration. It's not a casual whisper but a powerful outpouring of ancient truths, indicating the significance and divine inspiration of the message being conveyed.
  • Dark sayings (Hebrew, chîydâh', H2420): From a root meaning "to puzzle," this word refers to a riddle, conundrum, or sententious maxim. These are not statements intended to be obscure or unintelligible, but rather profound truths that might require contemplation, interpretation, or spiritual insight to fully grasp. They are designed to provoke thought, challenge assumptions, and lead to a deeper engagement with the message, much like a riddle invites one to solve it, unlocking a deeper understanding of God's ways and Israel's history.

Verse Breakdown

  • "I will open my mouth in a parable": This declares the psalmist's solemn intention to speak with authority and purpose, not casually or lightly. The phrase "open my mouth" (from H6605 pâthach and H6310 peh) signifies a formal, deliberate act of speaking, often in a prophetic or instructional capacity. The "parable" (H4912 mâshâl) indicates that the ensuing historical narrative will not merely be a chronological recounting but a divinely inspired, didactic discourse designed to convey profound spiritual and moral lessons, often through illustrative or allegorical means. It signals that the history will be presented in a way that invites deep reflection and understanding, moving beyond surface-level facts.
  • "I will utter dark sayings of old": This further specifies the nature and depth of the content. The psalmist intends to bring forth "enigmas" or "riddles" (H2420 chîydâh) – profound, ancient truths that require careful consideration to unlock their full meaning. The verb "utter" (H5042 nâbaʻ) emphasizes a pouring forth, a deliberate declaration of these truths. These "sayings of old" (from H6924 qedem) refer to the foundational historical events and divine principles from Israel's past, which, though seemingly straightforward, contain deep theological insights and moral implications that are not immediately obvious but reveal themselves through meditation and divine illumination. They are truths rooted in antiquity, carrying the weight of generations of divine interaction.

Literary Devices

Psalm 78:2 employs several key literary devices to convey its profound message. The most prominent is Didacticism, as the entire psalm is explicitly framed as a teaching instrument. The psalmist explicitly states his intent to "open my mouth" and "utter," signaling a formal act of instruction. The use of "parable" (māšāl) functions as a form of Extended Metaphor or Allegory, where the historical narrative itself becomes a vehicle for conveying deeper spiritual truths. It's not a simple story but a profound illustration of God's character and human nature. Furthermore, "dark sayings" (ḥîdôṯ) introduces the device of Enigma or Riddle, implying that the truths presented are not superficial but require thoughtful engagement and interpretation to fully comprehend. This device serves to engage the audience more deeply, prompting them to seek the hidden wisdom within the historical accounts, thus fostering a more active and transformative learning experience. The deliberate choice of these terms also lends an air of Authority and Solemnity to the psalmist's declaration, elevating the historical account to the level of divine revelation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 78:2 establishes the profound theological principle that divine truth is often conveyed through narrative and requires active engagement for full comprehension. It highlights God's pedagogical approach, using the historical experience of His people as a living curriculum. The "dark sayings of old" are not obscure for the sake of obscurity, but are rich with meaning, inviting the listener to delve beneath the surface of events to grasp the underlying divine principles of faithfulness, judgment, and mercy. This verse underscores the enduring value of remembering and transmitting God's works, emphasizing that history is not merely a record of the past but a source of timeless wisdom for the present and future generations, revealing the consistent character of God and the cyclical nature of human response, particularly the tendency towards forgetfulness and rebellion.

REFLECTION AND APPLICATION

Psalms 78:2 calls us to approach the biblical narrative not as mere historical accounts, but as profound, divinely inspired "parables" and "dark sayings" that contain deep spiritual truths essential for life and godliness. It challenges us to move beyond a superficial reading of Scripture and to engage in thoughtful contemplation, seeking the wisdom and revelation embedded within its stories and teachings. Just as Asaph intended to instruct his generation through the recounting of Israel's past, so too does God's Word instruct us today, revealing His unchanging character, the devastating consequences of disobedience, and the abundant blessings of covenant faithfulness. This verse encourages us to be diligent students of God's grand story, allowing its ancient truths to shape our understanding of ourselves, our world, and our relationship with the living God, ensuring that we learn from history and faithfully pass on this vital spiritual heritage to those who come after us, fostering a legacy of faith and obedience.

Questions for Reflection

  • How does understanding the "parable" and "dark sayings" nature of Scripture change the way you approach reading and studying the Bible?
  • What specific "dark sayings" or profound truths from God's Word have you found challenging to understand, and what steps have you taken to seek deeper insight into them?
  • In what practical ways are you actively engaged in remembering and transmitting the "sayings of old" (biblical truths, God's works, and your spiritual heritage) to the next generation within your family, church, or community?

FAQ

Why does the psalmist choose to use "parables" and "dark sayings" instead of simply stating the truths plainly?

Answer: The psalmist's choice of "parables" (māšāl) and "dark sayings" (ḥîdôṯ) is intentional and serves several crucial purposes, rather than merely obscuring truth. Firstly, it elevates the discourse, signaling that the content is weighty, authoritative, and divinely inspired, not just a casual recounting of history. These forms invite deeper engagement, prompting the listener or reader to actively contemplate and seek the profound meaning beneath the surface. Like a riddle, they stimulate thought and memory, making the truths more memorable and impactful once grasped. This method also aligns with ancient wisdom traditions, where profound truths were often conveyed through evocative narratives or enigmatic statements to challenge and instruct. Ultimately, it ensures that the audience doesn't merely hear the words but truly internalizes the lessons of God's faithfulness and Israel's history, leading to genuine spiritual transformation and a desire to obey God's commands, as highlighted in Psalm 78:7-8. This approach ensures that the message is not just received intellectually but is absorbed spiritually, leading to a changed heart and life.

CHRIST-CENTERED FULFILLMENT

Psalms 78:2 finds its ultimate and profound fulfillment in the person and ministry of Jesus Christ. Matthew's Gospel explicitly quotes this very verse in Matthew 13:35, stating that Jesus taught in parables "so that what was spoken by the prophet might be fulfilled." Just as Asaph, the psalmist, intended to reveal profound truths about God's dealings with Israel through illustrative narratives and "dark sayings," so too did Jesus, the ultimate Teacher and embodiment of divine wisdom, use parables to unveil the mysteries of the Kingdom of Heaven. His parables, like the Parable of the Sower or the Parable of the Weeds, were not merely simple stories but profound "dark sayings" that required spiritual discernment to comprehend, revealing truth to those with "ears to hear" while concealing it from those whose hearts were hardened (Mark 4:11-12). Jesus, as the Word made flesh (John 1:14), is the ultimate revelation of God, embodying the "dark sayings of old" and making them plain through His life, death, and resurrection. He is the one who fully opens the mouth of God, uttering the deepest truths about salvation, grace, and the very nature of God, fulfilling the psalmist's prophetic declaration and inviting all to understand the profound mysteries of God's redemptive plan.

Copy as

Commentary on Psalms 78 verses 1–8

These verses, which contain the preface to this history, show that the psalm answers the title; it is indeed Maschil - a psalm to give instruction; if we receive not the instruction it gives, it is our own fault. Here,

I. The psalmist demands attention to what he wrote (Psa 78:1): Give ear, O my people! to my law. Some make these the psalmist's words. David, as a king, or Asaph, in his name, as his secretary of state, or scribe to the sweet singer of Israel, here calls upon the people, as his people committed to his charge, to give ear to his law. He calls his instructions his law or edict; such was their commanding force in themselves. Every good truth, received in the light and love of it, will have the power of a law upon the conscience; yet that was not all: David was a king, and he would interpose his royal power for the edification of his people. If God, by his grace, make great men good men, they will be capable of doing more good than others, because their word will be a law to all about them, who must therefore give ear and hearken; for to what purpose is divine revelation brought our ears if we will not incline our ears to it, both humble ourselves and engage ourselves to hear it and heed it? Or the psalmist, being a prophet, speaks as God's mouth, and so calls them his people, and demands subjection to what was said as to a law. Let him that has an ear thus hear what the Spirit saith unto the churches, Rev 2:7.

II. Several reasons are given why we should diligently attend to that which is here related. 1. The things here discoursed of are weighty, and deserve consideration, strange, and need it (Psa 78:2): I will open my mouth in a parable, in that which is sublime and uncommon, but very excellent and well worthy your attention; I will utter dark sayings, which challenge your most serious regards as much as the enigmas with which the eastern princes and learned men used to try one another. These are called dark sayings, not because they are hard to be understood, but because they are greatly to be admired and carefully to be looked into. This is said to be fulfilled in the parables which our Saviour put forth (Mat 13:35), which were (as this) representations of the state of the kingdom of God among men. 2. They are the monuments of antiquity - dark sayings of old which our fathers have told us, Psa 78:3. They are things of undoubted certainty; we have heard them and known them, and there is no room left to question the truth of them. The gospel of Luke is called a declaration of those things which are most surely believed among us (Luk 1:1), so were the things here related. The honour we owe to our parents and ancestors obliges us to attend to that which our fathers have told us, and, as far as it appears to be true and good, to receive it with so much the more reverence and regard. 3. They are to be transmitted to posterity, and it lies as a charge upon us carefully to hand them down (Psa 78:4); because our fathers told them to us we will not hide them from their children. Our children are called theirs, for they were in care for their seed's seed, and looked upon them as theirs; and, in teaching our children the knowledge of God, we repay to our parents some of that debt we owe to them for teaching us. Nay, if we have no children of our own, we must declare the things of God to their children, the children of others. Our care must be for posterity in general, and not only for our own posterity; and for the generation to come hereafter, the children that shall be born, as well as for the generation that is next rising up and the children that are born. That which we are to transmit to our children is not only the knowledge of languages, arts and sciences, liberty and property, but especially the praises of the Lord, and his strength appearing in the wonderful works he has done. Our great care must be to lodge our religion, that great deposit, pure and entire in the hands of those that succeed us. There are two things the full and clear knowledge of which we must preserve the entail of to our heirs: - (1.) The law of God; for this was given with a particular charge to teach it diligently to their children (Psa 78:5): He established a testimony or covenant, and enacted a law, in Jacob and Israel, gave them precepts and promises, which he commanded them to make known to their children, Deu 6:7, Deu 6:20. The church of God, as the historian says of the Roman commonwealth, was not to be res unius aetatis - a thing of one age but was to be kept up from one generation to another; and therefore, as God provided for a succession of ministers in the tribe of Levi and the house of Aaron, so he appointed that parents should train up their children in the knowledge of his law: and, when they had grown up, they must arise and declare them to their children (Psa 78:6), that, as one generation of God's servants and worshippers passes away, another generation may come, and the church, as the earth, may abide for ever; and thus God's name among men may be as the days of heaven. (2.) The providences of God concerning them, both in mercy and in judgment. The former seem to be mentioned for the sake of this; since God gave order that his laws should be made known to posterity, it is requisite that with them his works also should be made known, the fulfilling of the promises made to the obedient and the threatenings denounced against the disobedient. Let these be told to our children and our children's children, [1.] That they may take encouragement to conform to the will of God (Psa 78:7): that, not forgetting the works of God wrought in former days, they might set their hope in God and keep his commandments, might make his command their rule and his covenant their stay. Those only may with confidence hope for God's salvation that make conscience of doing his commandments. The works of God, duly considered, will very much strengthen our resolution both to set our hope in him and to keep his commandments, for he is able to bear us out in both. [2.] That they may take warning not to conform to the example of their fathers (Psa 78:8): That they might not be as their fathers, a stubborn and rebellious generation. See here, First, What was the character of their fathers. Though they were the seed of Abraham, taken into covenant with God, and, for aught we know, the only professing people he had then in the world, yet they were stubborn and rebellious, and walked contrary to God, in direct opposition to his will. They did indeed profess relation to him, but they did not set their hearts aright; they were not cordial in their engagements to God, nor inward with him in their worship of him, and therefore their spirit was not stedfast with him, but upon every occasion they flew off from him. Note, Hypocrisy is the high road to apostasy. Those that do not set their hearts aright will not be stedfast with God, but play fat and loose. Secondly, What was a charge to the children: That they be not as their fathers. Note, Those that have descended from wicked and ungodly ancestors, if they will but consider the word and works of God, will see reason enough not to tread in their steps. It will be no excuse for a vain conversation that it was received by tradition from our fathers (Pe1 1:18); for what we know of them that was evil must be an admonition to us, that we dread that which was so pernicious to them as we would shun those courses which they took that were ruinous to their health or estates.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
Copy as
Matthew 13:34-35AD 60
All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. [Psalms 78:2]
Augustine of HippoAD 430
Exposition on Psalm 78
"I will open," he says, "in parables My mouth, I will declare propositions from the beginning" [Psalm 78:2]. From what beginning he means, is very evident in the words following. For it is not from the beginning, what time the Heaven and earth were made, nor what time mankind was created in the first man: but what time the congregation that was led out of Egypt; in order that the sense may belong to Asaph, which is interpreted a congregation. But O that He that has said, "I will open in parables My mouth," would also vouchsafe to open our understanding unto them! For if, as He has opened His mouth in parables, He would in like sort open the parables themselves: and as He declares "propositions," He would declare in like sort the expositions thereof, we should not be here toiling: but now so hidden and closed are all things, that even if we are able by His aid to arrive at anything, whereon we may feed to our health, still we must eat the bread in the sweat of our face; and pay the penalty of the ancient sentence [Genesis 3:19] not with the labour of the body only, but also with that of the heart. Let him speak then, and let us hear the parables and propositions.
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.
Copy as

Continue studying Psalms 78:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.