I will open my mouth in verse 2a is a way of calling attention to what follows, and may be translated as TEV has done, or else as NJV has it, “I will expound.…”

Ps. 78:1–11. The poet begins very similarly to the poet of Ps. 49. He comes forward among the people as a preacher, and demands for his tôra a willing, attentive hearing.

the word for parable (māšāl) gives the book of Proverbs its title. Basically this means a comparison, i.e. a saying which uses one realm of life to illuminate another.

Matthew 13:35 quotes verse 2 as a prophecy of the way Jesus would teach; but his method would be more imaginative and less explicit than this example.

The history which follows was a “dark saying,” or riddle, if left unexplained, and its right apprehension required wisdom and attention.

The meaning is that he will teach by means of proverbs (parables, wise sayings).

parables. The term translated here as “parable” is mashal. It has a wide range of meanings: “allegory” (Ezek 17:2), “poem” (Num 21:27), “oracle” (Num 23:7). In this case, as in Proverbs 10:1, it refers to an “instruction” from God to the people warning the Israelites specifically but relying on the universality of a wisdom theme so that “all peoples” can be addressed, not just the Israelites

A parable requires attention and meditation for full understanding.

The call is couched in standardised language, with an initial invitation followed by a parallel clause. The New Testament emphasises that faith comes by hearing the message, and the message is heard through the word of Christ (Rom. 10:17)

According to Tate, “Riddles use words that belong to common knowledge but which conceal special meanings known only to those who know how to solve the riddle. The riddle connotes ambiguity and mystery, often revealing a paradox of reality.” By using well-chosen words, the teacher resolves to challenge those who listen to him to consider what can be learned by this recital of Israel’s response to the Lord throughout its history.

The psalmist couched the epic psalm in terms of a riddle or paradox, describing Israel’s inability to trust God despite God’s repeated acts of faithfulness. The Hebrew word chiydoth means mysteries or “riddles” (Nm 12:8; Jdg 14:12–19; Pr 1:6).

The story has come down by oral tradition from father to son through many generations.

We will transmit it in our turn to our successors.

They shall still be handed down in the same way. We of this generation will still continue the practice of handing down, by word of mouth, to the next generation, how God has dealt with Israel.

78:4 We will not hide them from their children Israel failed to follow God throughout its history. The psalmist seems to be saying that he will not hide the past from God’s people but instead use it for teaching.

The course of tradition is indicated. It is a sacred trust for each generation to hand on to the next the story of God’s providence.

What shall we pass on? (78:4) Asaph pinpoints what each generation needs to pass on to the next: “the praiseworthy deeds of the Lord.” Let’s not hesitate to share what God has done in our lives with our children. They will see and come to know Him through what we impart (v. 7)

One of the great responsibilities of parents and elders in Israel was to pass on the knowledge of the LORD to successive generations (see especially Deut. 6:4–9; 11:18–21; 29:29). The same responsibilities continue for Christians both in regard to children (Eph. 6:4) and adults (1 Tim. 4:11–14; Titus 2:1–15).

Rather than hiding the deeds of the Lord by failing to tell them to their children, the older generation commits to recount them continually, as the participle mĕsappĕrîm, “will tell,” suggests (cf. Pss 79:13; 145:4).

78:3–4 These verses give the purpose of the psalm. All the oral traditions of God’s wonderful works will be rehearsed in each generation.