English Standard Version
You led your people like a flock by the hand of Moses and Aaron.
King James Bible
Thou leddest thy people like a flock by the hand of Moses and Aaron.
American Standard Version
Thou leddest thy people like a flock, By the hand of Moses and Aaron.
Thou hast conducted thy people like sheep, by the hand of Moses and Aaron
English Revised Version
Thou leddest thy people like a flock, by the hand of Moses and Aaron.
Webster's Bible Translation
Thou leddest thy people like a flock by the hand of Moses and Aaron.
Psalm 77:20 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
With ואמר the poet introduces the self-encouragement with which he has hitherto calmed himself when such questions of temptation were wont to intrude themselves upon him, and with which he still soothes himself. In the rendering of הלּותי (with the tone regularly drawn back before the following monosyllable) even the Targum wavers between מרעוּתי (my affliction) and בּעוּתי (my supplication); and just in the same way, in the rendering of Psalm 77:11, between אשׁתּניו (have changed) and שׁנין (years). שׁנות cannot possibly signify "change" in an active sense, as Luther renders: "The right hand of the Most High can change everything," but only a having become different (lxx and the Quinta ἀλλοίωσις, Symmachus ἐπιδευτέρωσις), after which Maurer, Hupfeld, and Hitzig render thus: my affliction is this, that the right hand of the Most High has changed. But after we have read שׁנות in Psalm 77:6 as a poetical plural of שׁנה, a year, we have first of all to see whether it may not have the same signification here. And many possible interpretations present themselves. It can be interpreted: "my supplication is this: years of the right hand of the Most High" (viz., that years like to the former ones may be renewed); but this thought is not suited to the introduction with ואמר. We must either interpret it: my sickness, viz., from the side of God, i.e., the temptation which befalls me from Him, the affliction ordained by Him for me (Aquila ἀῤῥωστία μου), is this (cf. Jeremiah 10:19); or, since in this case the unambiguous חלותי would have been used instead of the Piel: my being pierced, my wounding, my sorrow is this (Symmachus τρῶσίς μου, inf. Kal from חלל, Psalm 109:22, after the form חנּות from חנן) - they are years of the right hand of the Most High, i.e., those which God's mighty hand, under which I have to humble myself (1 Peter 5:6), has formed and measured out to me. In connection with this way of taking Psalm 77:11, Psalm 77:12 is now suitably and easily attached to what has gone before. The poet says to himself that the affliction allotted to him has its time, and will not last for ever. Therein lies a hope which makes the retrospective glance into the happier past a source of consolation to him. In Psalm 77:12 the Chethb אזכיר is to be retained, for the כי in Psalm 77:12 is thus best explained: "I bring to remembrance, i.e., make known with praise or celebrate (Isaiah 63:7), the deeds of Jāh, for I will remember Thy wondrous doing from days of old." His sorrow over the distance between the present and the past is now mitigated by the hope that God's right hand, which now casts down, will also again in His own time raise up. Therefore he will now, as the advance from the indicative to the cohortative (cf. Psalm 17:15) imports, thoroughly console and refresh himself with God's work of salvation in all its miraculous manifestations from the earliest times. יהּ is the most concise and comprehensive appellation for the God of the history of redemption, who, as Habakkuk prays, will revive His work of redemption in the midst of the years to come, and bring it to a glorious issue. To Him who then was and who will yet come the poet now brings praise and celebration. The way of God is His historical rule, and more especially, as in Habakkuk 3:6, הליכות, His redemptive rule. The primary passage Exodus 15:11 (cf. Psalm 68:25) shows that בּקּדשׁ is not to be rendered "in the sanctuary" (lxx ἐν τῷ ἁγίῳ), but "in holiness" (Symmachus ἐν ἁγιασμῷ). Holy and glorious in love and in anger. God goes through history, and shows Himself there as the incomparable One, with whose greatness no being, and least of all any one of the beingless gods, can be measured. He is האל, the God, God absolutely and exclusively, a miracle-working (עשׂה פלא, not עשׂה פלא cf. Genesis 1:11)
(Note: The joining of the second word, accented on the first syllable and closely allied in sense, on to the first, which is accented on the ultima (the tone of which, under certain circumstances, retreats to the penult., נסוג אחור) or monosyllabic, by means of the hardening Dagesh (the so-called דחיק), only takes place when that first word ends in ה- or ה-, not when it ends in ה-.))
God, and a God who by these very means reveals Himself as the living and supra-mundane God. He has made His omnipotence known among the peoples, viz., as Exodus 15:16 says, by the redemption of His people, the tribes of Jacob and the double tribe of Joseph, out of Egypt, - a deed of His arm, i.e., the work of His own might, by which He has proved Himself to all peoples and to the whole earth to be the Lord of the world and the God of salvation (Exodus 9:16; Exodus 15:14). בּזרוע, brachio scil. extenso (Exodus 6:6; Deuteronomy 4:34, and frequently), just as in Psalm 75:6, בּצוּאר, collo scil. erecto. The music here strikes in; the whole strophe is an overture to the following hymn in celebration of God, the Redeemer out of Egypt.
Treasury of Scripture Knowledge
These are the Aaron and Moses to whom the LORD said: "Bring out the people of Israel from the land of Egypt by their hosts."
And the LORD went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night.
Then the angel of God who was going before the host of Israel moved and went behind them, and the pillar of cloud moved from before them and stood behind them,
"You have led in your steadfast love the people whom you have redeemed; you have guided them by your strength to your holy abode.
Then Moses made Israel set out from the Red Sea, and they went into the wilderness of Shur. They went three days in the wilderness and found no water.
These are the stages of the people of Israel, when they went out of the land of Egypt by their companies under the leadership of Moses and Aaron.
Then he led out his people like sheep and guided them in the wilderness like a flock.
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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.