“I cry to God that” (Ps. 77:2) and was reversed for “He may give ear to me.” (He cries in the first sentence and asks to me listened to.) The pathaḥ under Hey is like the imperative form. Some grammarians think Hey is in place of the seghôl of the perfect form (heʾazen), whilst others claim that the lexical form of the words are in the imperative form (meaning call out in prayer, in the second person in place of the verbal noun. I … the second …”

There is one who says for the word “my hand” - substitute [“my hand” in place] of the word “my eyes” and he placed ‘his wound’ in place of the other (tears), which in my opinion is not permitted. If it were possible then we could replace one person with another person. Likewise, the author of this also permits the following (substitutions): he states that Absalom replaced Solomon in “after Solomon he did not follow” (I Kings 2:28). All this is irrational and nonsense; many examples could be added, which are similar to them. There is no need to explain their wickedness except that which he says about Absalom and Solomon, for that wicked explanation is unintelligible. If it were possible to replace one predicate with another, then the predicate of the sentence would not make sense. (For example), replacing God commands Moses, God may He be exalted, with God or vice-a-versa. There is no evidence for one or the other (substitution). He replaces one of them with the other, without any (exegetical) proof [burhân]. Likewise, in that case (Absalom and Solomon) he permits inserting another in its place. From the context, [Solomon] was not concealed from Adonijah, therefore it was necessary to mention Adonijah alongside him (Absalom). This is because Adonijah was a usurper, whom God did not wish to be chosen. He spurns those who favored (him, because of the) meat. (I Kings 1:25). Now, if everyone is a candidate for the kingdom then would it have been correct to include the property of one of the claimants and not the other?

Whilst I respond “my hands ebb away” intends [yaʿnî] a strong continuous flow; one thing flowing into another, unceasingly. It is figurative language [majâz]. We find ‘flow’ for non-liquid entities, as stated “the bonds melted” (Judg. 15:14) even though bonds are not soluble. Similarly, “Mow them down by the sword” (Jer. 18:21). The (Arab) poets state: “Our souls flow out along the edge of the sword blades, and do not flow out along any other than the sword blades.”¹ The intent [maʿnâ] is like that (behind) “that there might is gone” (Deut. 32:36).

And it is possible “hand” is a circumstantial like “A prayer to the God of my life.” (Ps. 42:9). Intending [yaʿnî] that I possess a hand, intending [maʿnâ] strength whose pronoun “ebbs away” (niḡrâ) refers back to the cry mentioned “I cry out” (Ps. 77:2). Regarding it (ebbs away) it states “without respite” (Ps. 77:3). It is the way of this metaphor [ʾistiʿâra] the cry; as in “roaring pours forth as water” (Job 3:24).

“You have held my eyelids opens” meaning eyelids as they cover the eyelids which protects from vermin and irritants reaching them and it as if its true form (ḥaqîqa) “held (‘shômerôth’) my eyelids’ however, its verbal noun is like ‘sheluḥôthehā’ (Is. 16:8) or “ḥamūdhôth” (Dan. 8:11). It (means) he did neither cover the eyes nor stop the vigil.

And “I am overwrought (nip̄ʿamtî)” is related to the Arabic word Afʿamtu; His (the Psalmist) chest was filled to overflowing and he could find no peace.

(7-8) And it states ‘my spirit inquires’ is masculinized ‘ruāḥ,’ even though most of the time it is feminine; “the spirit of the Lord enveloped (lāvashā)” (Jud. 6:34) “My odor is repulsive (zārāh) to my wife” (Job 19:17).

It states “I will recall my instruments (nəḡînôṯay) at night.” It refers to him playing musical instruments [ʾalât al-ḡunâʾ] for his worship of his Master and His praise as stated “Awake, O my soul, Awake, O bagpipe (Neḇęl) and Lute (Kinnôr)” (Psalm 57:9).

It states “I commune with myself” meaning what he says to himself initially. Then he searches earnestly, therefore it states “my spirit inquires” of the truth for and the event itself, for it states; “Will the Lord reject forever.” (Ps. 77:7).

[An interpretation of this verse is included in the commentary on Verse 7]

(9-10) The meaning of “Will His promise be unfulfilled” it means His promises. Then His statement. It ceases because there is no mean; 'Has His consolation finished or mercy?' as its states “Has God forgotten how to pity, Has He in anger stifled” (Ps. 77:10) and “fulfill” (Ps. 57:3).

[An interpretation of this verse is included in the commentary on Verse 9]

And “that the right hand of the Most High has changed” the plural form of S-N-H with a Ṣērē underneath the Shîn and not a Pattāḥ underneath it. (i.e., change).⁠¹ The verbal noun) stand in place of perfect form as it said; ‘ḥalôthî shenôth yemîn ʾelyôn’- meaning; ‘You afflicted me with his foolishness and sickness delayed recovery. The foolishness is connected to his travails. (i.e., the cause), which resulted in “my spirit inquires.”

He refutes this thought (verse 11) of despair. Instead he recalls what God had done previously and his admiration (for it). The nation witnessed God’s help. He recounts to them hope in place of despair.

The phrase “the children of Jacob and Joseph;” Joseph was a member of Jacob’s family. Out of respect for Joseph; he was singled out, from all the tribes, possibly through inversion and repetition of it [taqdîm wa-takrîr]..

“water saws You” means 'I saw you' as in “The oceans sound, O Lord” (Ps. 93:3) and other example which recalls the miracle of God, when the people escaped after the splitting of the sea. And the meaning of “thunder rumbled” (Psalm 77:19 and “At the morning watch, the Lord looked down upon the Egyptian army from a pillar of fire and cloud” (Exodus 14:24).

“Your arrows flew” it (the arrows) descended, meaning as lightning bolts. He compares them to ‘arrows’ along with the ‘lightening’ in another place “He let fly His shafts and scattered them; He discharged lighting” (P. 18:16). The ‘arrows’ are the lightening-bolts and ‘thunder’ is the thunder.

The meaning of the verse “Your way was through the sea;” the route by which the Children of Israel passed through the Sea of Reeds. This word (darkekhā) includes within its meanings: “Show me Your way, O Lord” (Ps. 27:11) as stated ‘ḥarbô’ meaning deadly sword. It is referring to the one killed, I mean “whets his sword” (Psalm 7:13). ‘Their arrows,’ fired arrows; “fire His arrows” (Ps. 58:8); refers to the one who fires the arrows as stated in “bends his bow and aims” (Ps. 7:14).⁠¹