Psalm 34/Verse by Verse/Notes

From Psalms: Layer by Layer
Jump to: navigation, search

v. 1

Hebrew Verse English
לְדָוִ֗ד בְּשַׁנּוֹת֣וֹ אֶת־טַ֭עְמוֹ לִפְנֵ֣י אֲבִימֶ֑לֶךְ וַֽ֝יְגָרֲשֵׁ֗הוּ וַיֵּלַֽךְ׃ 1 By David. When he pretended to be insane before Abimelek, and Abimelek drove him out, and he went.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

This song was written By David. He wrote it as he reflected on the time when he fled to the Philistine city of Gath and was recognized as the famous warrior of Judah who had slain Goliath of Gath and was arrested by the servants of Abimelek the king of Gath. David was afraid for his life, and in an attempt to escape, he pretended to be insane before Abimelek, and Abimelek falling for the trick and not wishing to have insane people around him drove him (David) out of his presence, and he (David) went safely away from Gath and hid in the cave of Adullam where many afflicted people joined him. David said to them

Notes

The superscription to Psalm 34 is one of the more elaborate superscriptions in any psalm. It refers to the story in 1 Samuel 21:11-22:1, in which David is fleeing from Saul and seeks refuge in the Philistine city of Gath.

  • Ps. 34 is one of thirteen psalms in the Psalter that begin with a historical note. See Historical Superscriptions. The story referred to in this superscription is found in 1 Sam. 21:11-22:1. This story might be visualised as follows:

Ps 34 - Historical Superscription.jpg

  • When he pretended...: "The preposition בְּ + infinitive construct often refers to events that provide the temporal frame of an event or events referred to in a subsequent sentence" (BHRG 39.6). This construction (בְּ + infinitive construct) is standard for the historical superscriptions in the Psalter (Pss. 3; 34; 51; 52; 54; 56; 57; 59; 60; 63; 142) and occurs in other poems outside the Psalter (e.g., Isa. 38:9).
  • The phrase translated when he pretended to be insane (cf. 1 Sam. 21:24) might be translated more literally as "when he distorted his taste." "Taste" (cf. v. 9 of the psalm) is here used in the sense of "discernment."[1] The clearest illustration of the meaning of this word in the sense of "discernment" is the story of Abigail, which concludes with David saying, "blessed is your taste > discernment (1 Sam. 25:33). If טַעְמוֹ means "his discernment", then the meaning of the piel verb "change/distort" (שנה) (piel), then, may be similar to what we find in Prov. 31:5: "to pervert (שנּה) the rights of the afflicted" (NRSV). David perverted, or distorted, his discernment.[2]

Ta'am - discernment.jpg

  • The first word of the construct chain "before the face of" (לִפְנֵי) functions here as a preposition: before.[3]
  • In the narrative in 1 Samuel, the Philistine king is named "Achish," not Abimelech. It seems likely that "Abimelech" was a title for Philistine kings. This is the best explanation for the fact that Philistine kings in the days of Abraham (Gen. 20), Isaac (Gen. 26), and David (Ps. 34:1) are all referred to as "Abimelech," just as, for example, Egyptian kings of various times are all referred to as "Pharaoh." "Abimelech" ("father of a king") is an appropriate title for dynastic kings who would have passed on the crown to their sons. Even so, the author of the Ps. 34 superscription chose to refer to the king by his title, "Abimelech," rather than by his personal name, "Achish," perhaps to draw attention to the parallels between David's experience with "Abimelech" and Abraham and Isaac's experiences with "Abimelech." See The Relationship Between Psalm 34 and its Historical Superscription.
  • The wayyiqtol verbs drove out...went continue the semantics of the infinitive construct.[4]

v. 2

Hebrew Verse English
אֲבָרֲכָ֣ה אֶת־יְהוָ֣ה בְּכָל־עֵ֑ת 2a I will bless YHWH at all times.
תָּ֝מִ֗יד תְּֽהִלָּת֥וֹ בְּפִֽי׃ 2b His praise will continually be in my mouth.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

YHWH has rescued me! So, in response to what YHWH has done for me I will bless YHWH at all times. YHWH has earned my constant admiration and appreciation, and so His praise will continually be spoken and sung in my mouth.

Notes

The Testimony section begins the acrostic poem with the first letter of the Hebrew alphabet, alef. David just escaped grave danger in Gath, and his response is to praise YHWH. He blesses him, meaning he declares YHWH to be the source of special power, the power that just delivered him, and he praises him for it.

But more than simply blessing him and declaring his praise, David insists that he will do this at all times. This may be hyperbole, conveying David’s enthusiasm, or it may be David’s way of saying in all circumstances. No situation, even as dangerous as that he just escaped, is cause for neglecting to praise YHWH. This is part of David’s theme: no time or situation is beyond YHWH’s protection and provision. At all times there is reason to praise YHWH.

  • Psalm 34 is an acrostic poem; each verse begins with a successive letter of the Hebrew alphabet (cf. Pss. 9-10; 25; 37; 111; 112; 119; 145). Just as there are 22 letters in the alphabet, so there are 22 verses in the psalm — 23 if the superscription (v. 1) is included. Thus, v. 2 begins with alef (אֲבָרֲכָה), the first letter of the alphabet. Furthermore, the first, middle, and final consonant of v. 2 (excluding matres lectionis) together spell out אלפ, the name of the first letter of the alphabet, and a Hebrew word meaning "to teach."[5]
Alef.jpg
  • In the first half of the psalm (vv. 2-11), the emotions are positive and high-energy. In this first half of the psalm, the psalmist exudes with joy and confidence as he gives his testimony and exhorts others to experience what he experienced.
  • David resolves to bless YHWH (אֲבָרֲכָה אֶת־יְהוָה). The cohortative form (אֲבָרֲכָה) is used to "express the will or strong desire of the speaker."[6] To "bless the Lord" means "to declare God to be the source of the special power = to praise God" (HALOT). The appropriate response to YHWH's deliverance is to bless/praise him (cf. Ps. 103).
  • He resolves to bless YHWH at all times (so ESV, NIV, NLT, NET), or "at every moment." This prepositional phrase, along with the adverb continually in the following clause, gives a continuous sense to the action of blessing/praising. The meaning is hyperbolic (cf. GNT: "I will always thank the LORD; I will never stop praising him").
  • The clause His praise will continually be in my mouth is declarative—in Hebrew, it is a verbless clause (תָּ֝מִ֗יד תְּֽהִלָּת֥וֹ בְּפִֽי). Following the cohortative (אֲבָרֲכָה) in the first half of the verse, which has a commissive function, this clause is probably also commissive. The psalmist is committing himself to praising YHWH (not just occasionally, but) continually.
  • To have YHWH's praise in one's mouth is to say "my mouth will... praise him" (NET),[7] or "I will praise him with my mouth."
  • Praise is an "action by which humans express their appreciation, admiration, respect, and/or gratitude to deities about who they are and what they do."[8]
  • The adverb continually (תָּמִיד) is fronted, probably for verum focus; the psalmist is confirming what he has said in the a-line ("at all times"). At the same time, the fronting of תָּמִיד results in a chiastic structure: (a) I will bless YHWH (b) at all times, (b') continually (a') his praise will be in my mouth.

v. 3

Hebrew Verse English
בַּ֭יהוָה תִּתְהַלֵּ֣ל נַפְשִׁ֑י 3a My soul boasts in YHWH.
יִשְׁמְע֖וּ עֲנָוִ֣ים וְיִשְׂמָֽחוּ׃ 3b May the afflicted hear and be glad!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

My soul boasts not in myself, but in YHWH because I did not save myself. Rather, YHWH is the one who rescued me. May the afflicted hear about what YHWH did for me and be glad because, if YHWH can rescue me, an afflicted person, then he can rescue other afflicted people, too!

Notes

This verse starts with the second letter of the Hebrew alphabet, beth. The word boasts sounds very similar to the word translated act insane which appears in 1 Samuel 21:14. The Hebrew word order, with in YHWH in focus, effectively means that it is in YHWH (alone) that my soul boasts. This is why the afflicted may hear and be glad: God turns affliction, even pretended insanity, into a cause for boasting.

  • The prepositional phrase in YHWH (בַּיהוָה) is fronted, and this fronting has two effects: (1) the second verse of the poem begins with beth and thus fits the acrostic structure; (2) the fronted constituent "in YHWH" (בַּיהוָה) is focussed:[9] "It is in YHWH (and not in myself or in any other) that my soul will boast." To boast "in YHWH" is to boast "because of YHWH."[10]
  • The word boasts sounds like the word for "act insane" which appears in the story of 1 Sam. 21:14 (וַיִּתְהֹלֵל בְּיָדָם). This is one of several allusions within the psalm to the story behind the psalm that is mentioned in the superscription. (See the visual in the notes on v. 9.)
  • The second line in this verse mentions the afflicted. To be "afflicted" is a "state of persons who are suffering and unable to help themselves ◄ because of their own need or status, or the result of someone else's behavior ≈ often used positively of persons who are sincere and not arrogant in their behavior" (SDBH). Following the superscription in v. 1, we are perhaps meant to think of the four hundred afflicted people who came to join David in the cave of Adullam after David he left Gath (cf. 1 Sam. 22:2).
  • The yiqtol verbs are probably jussives: May the afflicted hear and be glad! (cf. NIV, NLT, ESV, NET, GNT, CEV).[11]

v. 4

Hebrew Verse English
גַּדְּל֣וּ לַיהוָ֣ה אִתִּ֑י 4a Extol YHWH with me,
וּנְרוֹמְמָ֖ה שְׁמ֣וֹ יַחְדָּֽו׃ 4b and let us exalt his name together!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Extol YHWH with me, all you afflicted people, because YHWH is great, and let us exalt his name together!

Notes

Here is the third letter of the Hebrew alphabet, gimel. The boasting and being glad now has a specific focus: to extol YHWH and to exalt his name. This is the sequence of David’s testimony: from the occasion of deliverance to the joy in the deliverance to inviting others to praise YHWH with him.

  • To extol YHWH (גדל) is to acknowledge that he is "great" (גדול).
  • The lamed prepositional phrase YHWH (לַיהוָה) is used here, as elsewhere, to indicate the one who receives praise.[12]
  • The cohortative let us exalt is used to encourage the afflicted to join David in exalting YHWH.[13]
  • To exalt someone's name is an "action by which humans acknowledge the elevated status of deities and give expression to that."[14]

v. 5

Hebrew Verse English
דָּרַ֣שְׁתִּי אֶת־יְהוָ֣ה וְעָנָ֑נִי 5a I sought YHWH and he answered me
וּמִכָּל־מְ֝גוּרוֹתַ֗י הִצִּילָֽנִי׃ 5b and he rescued me from all my terrors.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

I myself was afflicted. I was afraid for my life, and I did not know what to do. But then I sought YHWH to see what I should do and he answered me and gave me the idea and the ability to pretend to be insane before Abimelek and he made the attempt successful, so that Abimelek drove me out and thus he (YHWH) rescued me from all my terrors.

Notes

The fourth letter in the Hebrew alphabet is dalet. With this verse, David explains the situation prompting his praise: he sought YHWH, YHWH answered, and YHWH rescued him.

  • This mini-narrative (I sought... he answered... he rescued) refers to past events named in the superscription (v. 1). Apparently, when David became afraid in Gath, he sought YHWH for guidance.[15]
  • "Seeking" is an "action where humans make an intensive effort to associate with a deity, to serve and worship him, and to get answers to questions."[16] It can refer to "an inquiry after knowledge, advice, insight, into a particular problem (Gen. 25:22). Such inquiry could be made through a prophet, i.e. a divine spokesman (Ex. 7:1; Ex. 18:15ff; 1 Sam. 9:9; Jer. 21:2 etc.), or through a priest using 'lots' (Deut. 17:9)."[17]
  • The weqatal form in the second clause and he answered (וְעָנָנִי) probably indicates result: "I sought YHWH, and (as a result) he answered me."[18]
  • The phrase and from all my terrors (וּמִכָּל־מְגוּרוֹתַי) is fronted, probably for marked focus: "YHWH saved me from (not just some, but) all of my terrors."[19]
  • The word for terrors (מְגֹורָה) occurs elsewhere only in Prov. 10:24 and Isa. 66:4,[20] and it refers not to "fear" or "terror" in the abstract, but to some "thing dreaded" (BDB), "object of dread, horror" (HALOT), "(object of) fear, dread" (DCH). The word also sounds like the word for "sojourning" and may thus allude to David's sojourn in Gath (v. 1).[21]

v. 6

Hebrew Verse English
הַבִיטו אֵלָ֣יו וּנְהָרוּ 6a Gaze at him and glow,
וּפְנֵיכֶם אַל־יֶחְפָּֽרוּ׃ 6b and do not let your faces be ashamed!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

When you are in a similar situation, afflicted like I was, gaze at him (YHWH) with confident expectation and you will glow with joy, because he will answer your prayer and you will not be disappointed, and do not seek help from elsewhere and so let your faces be ashamed!

Notes

With the fifth letter of the Hebrew alphabet, he, David’s audience is exhorted to vicariously relive David’s danger and rescue with the result that they, too, will gaze upon YHWH, the rescuer, and glow with the radiance of joy at his rescue. In saying Do not let your faces be ashamed, David reminds them that looking elsewhere, any place other than YHWH, would result in disappointment and shame. But by looking to YHWH alone, there would be no shame.

  • There is a textual problem in this verse. For a detailed discussion, see The Text of Psalm 34:6. In short, the MT translates "They looked... and were lightened: and their faces..." (KJV) (הִבִּיטוּ אֵלָיו וְנָהָרוּ).[22] By contrast, some modern translations (RSV, NRSV, CEV, NJB, NEB, GNB) have imperatives in the a-line ("look to him and be radiant!") and a 2mp suffix in the b-line ("your faces"). The latter option has the support of most of the ancient versions[23] and fits better within the syntactic context of v. 6 (jussive in the b-line), the wider semantic context of the first half of the psalm (vv. 2-11), and the psalm's historical background (v. 1; cf. 1 Sam. 21).
  • To gaze at YHWH means looking to him with confidence.[24]
  • The verb glow (נהר) occurs elsewhere only in Isa. 60:5 (and perhaps also in Jer. 31:12), but most lexicons and translations agree that it means "to be radiant (with joy)."[25] "Glowing" implies joyful amazement.[26]
  • The subject your faces (פְנֵיכֶם) is fronted before the verb and before the negative particle (אל), probably for poetic reasons.[27] The current order strengthens the phonological (chiastic) correspondence between "Gaze at him" (הַבִּיטוּ אֵלָיו) and "let not be ashamed" (אַל־יֶחְפָּרוּ): (a) "Gaze" (הַבִּיטוּ) (b) "at him" (אֵלָיו) (c) "and glow", (d) "and your faces" (b') "may they not" (אַל) (a') "be ashamed" (יֶחְפָּרוּ). Note the correspondence between אֵלָיו and אַל and between הבּ and הפּ.[28]

v. 7

Hebrew Verse English
זֶ֤ה עָנִ֣י קָ֭רָא וַיהוָ֣ה שָׁמֵ֑עַ 7a This is a poor man who called out and YHWH heard
וּמִכָּל־צָ֝רוֹתָ֗יו הוֹשִׁיעֽוֹ׃ 7b and saved him from all his troubles.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

This —I am referring to myself— is a poor and afflicted man who called out to YHWH for help and YHWH heard him and saved him from all his troubles. If YHWH saved me, then he can save you too, if you call out to him amidst your troubles.

Notes

With this verse (skipping the letter waw for the acrostic, and instead beginning with zayin) David ends the first half of the testimony. He implies that it can be the hearer's story, too, if they listen to him. If YHWH saved David, then he can save them, too, if they will only call out to him as David did.

  • Although waw is the sixth letter in the Hebrew alphabet, the sixth verse of the acrostic poem begins with the seventh letter of the alphabet, zayin. The omission of a waw verse is probably deliberate on the part of the poet.[29] The waw verse is missing also in Ps. 25, and possibly also in the Qumran poem known as 'Apostrophe to Zion.'[30]
  • This is a poor man who called out. The syntax of v. 7aα is disputed. Most English translations read "this" (זֶה) as an adjective modifying "poor man": “this poor man.”[31] It is more likely, however, that "this" (זֶה) is the subject, "poor man" is the predicate complement, and "called out" (קָרָא) is a relative clause: "this is a poor man who called out."[32]
  • In the second clause of v. 7a, the subject YHWH is fronted, probably because the clause is thetic: "This is a poor man who called out, and (do you know what happened next?) YHWH answered."
  • The sequence of this mini-narrative (called out... heard... saved) is essentially the same as the one in v. 5.
  • The phrase from all his troubles (מִכָּל־צָרוֹתָיו) is fronted for marked focus: YHWH rescued him (not from some, but) from all his troubles (cf. v. 5b).

v. 8

Hebrew Verse English
חֹנֶ֤ה מַלְאַךְ־יְהוָ֓ה 8a YHWH’s angel encamps
סָ֘בִ֤יב לִֽירֵאָ֗יו וַֽיְחַלְּצֵֽם׃ 8b all around those who fear him and he delivers them.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Whenever YHWH's people are surrounded by enemies YHWH's angel encamps all around those who fear him to guard them on every side and when the enemies try to attack he delivers them (those who fear YHWH) so that they are safe from all harm.

Notes

The second half of the testimony starts in v. 8, as David transitions from his own personal testimony to the more general experience of those who fear YHWH.

  • Verse 8 marks the beginning of a new subsection within the first half of the psalm. Whereas, in vv. 2-7, David repeatedly refers to himself and gives his personal testimony of YHWH's deliverance, in vv. 8-11, David does not refer to himself but speaks more generally of "those who fear YHWH" (יראיו), a phrase which is repeated verbatim in v. 8 and v. 10 and echoed with sound plays in vv. 9-10.

Vv.2-11.jpg

  • Most English translations rightly render the verbs in this verse with present tense verbs: encamps... and delivers (NIV, ESV, KJV, cf. NET, GNT).[33] The author might have used a participle (חנה) instead of a yiqtol (יחנה), because a yiqtol would not have fit the acrostic. The acrostic structure might also explain why חֹנֶה is fronted.[34]
  • The verb encamps refers to an "action by which an individual or group of people settles in a certain location for a limited period of time and often for a specific purpose."[35] Here, the "specific purpose" is to guard those who fear him; the encampment is a military encampment.[36] So NLT: "For the angel of the LORD is a guard; he surrounds and defends all who fear him"; GNT: "His angel guards those who honor the LORD and rescues them from danger."
  • The precise identity of YHWH's angel is debated. "YHWH's angel" might be identified with YHWH himself,[37] or he might be distinguished from YHWH as the messenger whom YHWH sends, who represents YHWH.[38] YHWH's angel is here depicted as a warrior, as e.g., in Joshua 5:14. See also the following psalm (Ps. 35), which mentions YHWH's angel.[39]

v. 9

Hebrew Verse English
טַעֲמ֣וּ וּ֭רְאוּ כִּי־ט֣וֹב יְהוָ֑ה 9a Taste and see that YHWH is good!
אַֽשְׁרֵ֥י הַ֝גֶּ֗בֶר יֶחֱסֶה־בּֽוֹ׃ 9b Happy is the man who seeks refuge in him.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

YHWH delivers his people, because YHWH is good. Call out to him for deliverance, and so Taste and see for yourself that YHWH is good! Happy is the man who seeks refuge in him.

Notes

As all those who fear YHWH have found, he sends his angel to deliver them when they have need (v. 8). There is already indirect teaching, here in v. 9: the hearer, too, can experience this God!

  • The CEV nicely captures the meaning of the first two verbs taste and see with the translation, "Discover for yourself."
  • The subordinate clause introduced by that (כי) complements both verbs.[40]
  • In this subordinate clause, the predicate complement good (טוב) is fronted, probably for predicate focus. A person "tastes" (טעם) something to discover its quality (i.e., to find out whether it is good or bad). The question, then, is: how is YHWH? Is he good or bad? The psalmist says that YHWH is good.
  • The word taste (טַעֲמוּ) is nearly identical to the word "taste > discernment" (טַעְמוֹ) in the superscription (v. 1).[41] This is one of several allusions within the psalm to the story referred to in its superscription. Note also the word "boasts" in v. 3, which sounds like the word for "pretend to be mad" in 1 Samuel 21, and the word "terrors", which sounds like the word for "sojourning."

Psalm 034 - Poetic feature 2.jpg

  • The phrase happy is the man (אַשְׁרֵי הַגֶּבֶר) is, in Hebrew, a sentence fragment expressing admiration and congratulations. See notes on Ps. 1:1.

v. 10

Hebrew Verse English
יְר֣אוּ אֶת־יְהוָ֣ה קְדֹשָׁ֑יו 10a Fear YHWH, you holy ones of his!
כִּי־אֵ֥ין מַ֝חְס֗וֹר לִירֵאָֽיו׃ 10b For those who fear him have no lack.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Fear YHWH, you holy ones of his who belong to him and are devoted to his service! For those who fear him have no lack. Therefore, if you fear YHWH, he will provide for you, and you will not lack.

Notes

Whereas vv. 8-9 addressed danger for one’s life and the need for deliverance, vv. 10-11 address lack of any kind. The same answer is offered for those in need: fear YHWH. The reason to fear him is simple: because those who fear him lack nothing; he provides for all their needs. This is not a proverb, intended to say that those who fear YHWH will never experience need. It is a claim that, when they experience needs, YHWH will always provide for them. Rejoicing often comes from first experiencing need and then experiencing YHWH’s provision.

  • The word fear represents a key concept in this psalm; words from the ירא word-group occur four times in vv. 8–12.

Psalm 034 - fear.jpg

  • The vocative holy ones occurs at the end of the clause, which leaves the focal nature of the imperative in no doubt.[42] The position of the vocative may also be affected by the acrostic structure.
  • To be holy is to be "in the service of God and therefore set apart from other people" (SDBH); "The basic meaning of the word is “consecrated” or “devoted.” In Scripture it operates within the context of covenant relationships and expresses commitment."[43] YHWH's holy ones thus refers to "all you who belong to him."[44]
  • The For (כי) clause in v. 10b provides the grounds of the exhortation in v. 10a: "the reason why you should fear YHWH is because those who fear YHWH have no lack."[45]
  • The Hebrew construction "there is no lack for those who fear him" (אֵין מַחְסוֹר לִירֵאָיו) is more naturally rendered "those who fear him have no lack" (ESV).[46]

v. 11

Hebrew Verse English
כְּ֭פִירִים רָשׁ֣וּ וְרָעֵ֑בוּ 11a Young lions have suffered want and been hungry,
וְדֹרְשֵׁ֥י יְ֝הוָ֗ה לֹא־יַחְסְר֥וּ כָל־טֽוֹב׃ 11b but those who seek YHWH will not lack any good.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Even Young lions who, being fierce hunters are the least likely of all creatures to go hungry have suffered want and been hungry, but those who seek YHWH and do not, like lions, rely on their own power to meet their needs will not lack any good.

Notes

Lions, as fierce hunters, are the least likely of all creatures to go hungry. They are often a metaphor for arrogant and wicked leaders who prey upon their people rather than caring for them. This contrasts those who fear YHWH, who depend on him for provision: they will always be provided for.

  • This verse contrasts "those who seek YHWH" with "young lions." The contrast is reinforced by the word order: the subject in v. 11a ("young lions", כְּפִירִים) and the subject in v. 11b ("those who seek YHWH" דֹרְשֵׁי יְהוָה) are both fronted as contrasting topics:[47] "As for young lions... as for those who seek YHWH..."
  • Young lions are mentioned because they are the least likely of all creatures to go hungry.[48] Young lions are also a metaphor for those who don't fear YHWH.[49]
  • The qatal verbs (have suffered want and been hungry) are probably past tense.[50] The psalmist is reporting some past observation which has timeless implications.[51] "Lions have been reduced to starvation, but those who turn to the LORD shall not lack any good" (JPS1985) >> "Even strong young lions sometimes go hungry, but those who trust in the LORD will lack no good thing" (NLT; cf. NET, GNT, NGÜ, GNB).
  • Verse 11, especially v. 11b, is relatively long (11b: 6 words, 21 letters, 12 syllables), and it functions to draw the first major section of the psalm (vv. 2–11) to a close.[52]

v. 12

Hebrew Verse English
לְֽכוּ־בָ֭נִים שִׁמְעוּ־לִ֑י 12a Come, children! Listen to me!
יִֽרְאַ֥ת יְ֝הוָ֗ה אֲלַמֶּדְכֶֽם׃ 12b I will teach you the fear of YHWH.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Come, you who are my students and so are like my children! Listen to me! I will teach you the fear of YHWH.

Notes

The address to children here is how one would address students or pupils, with the closeness of kinship expressing one’s affection and genuine desire for the students’ good. The word teach is likely a play on the Hebrew letter lamed, which opens this verse. Those who fear YHWH are the ones who receive his aid and provision; now David teaches how to become one of those people, that is, what it means to fear YHWH.

  • The lamed verse begins the second half of the psalm (vv. 2-11 // vv. 12-23).[53] The new section is marked by the imperatives and the vocative in v. 12a, and the introduction of the new topic of the discourse in v. 12b: the fear of YHWH. The division of Psalm 34 into two parts is also supported by an ancient tradition that reads סלה at the end of v. 11.[54]
  • In the second half of the psalm (vv. 12-23), the emotional tone is still positive, but it is less active. The excitement of the testimony (vv. 2-11) gives way to a more composed and serious posture for teaching (vv. 12-23).
  • The word children is a "title used to address a person (male if in singular) who is regarded with some degree of affection... as if he were the speaker's child" (SDBH). "The sense is not precisely children, but pupils or students, the Hebrew word being the conventional form of address employed by the wise men (viz. teachers) toward the members of their class (cf. Prov. 4:1)."[55] "The use of a kinship term as a vocative implies that speaker and addressee have a close and friendly relationship, equivalent to the ideal form of the family relationship named (parent, child, or sibling). Where there is no blood relationship, a kinship term is typically used in address where the speaker is trying to persuade the addressee to some course of action."[56]
  • The word teach (אֲלַמֶּדְכֶם) might be a play on the name of the letter lamed.[57] This is, therefore, the second time in which the poet has played with a word meaning "to teach" (cf. אלף in v. 1). These references to teaching might hint at the purpose of the psalm as a whole: to teach.
  • The phrase the fear of YHWH (יִרְאַת יְהוָה) is fronted in v. 12b for marked focus.[58]The previous imperatives ("Come...! Listen to me!") and the labelling of the addressee as "children" (> students) raises the expectation that something is about to be taught. With a marked-focus construction, David specifies in the next line what is going to teach them: the fear of YHWH.
  • The phrase "the fear of YHWH" (NEB, NIV, ESV) might be more clearly translated "what it means to fear YHWH" (NET, cf. HFA, NGÜ). The rest of the psalm (vv. 12-23) draws out what it means to fear YHWH.

v. 13

Hebrew Verse English
מִֽי־הָ֭אִישׁ הֶחָפֵ֣ץ חַיִּ֑ים 13a Who is the person who desires life,
אֹהֵ֥ב יָ֝מִ֗ים לִרְא֥וֹת טֽוֹב׃ 13b wants to live a long time, [who loves] to see good?

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Who among you is the person who desires life, who wants to live a long time, who loves to see good? Surely, each of you desires a long life full of good for this is widely regarded as a tremendous blessing.

Notes

This rhetorical question is there to get his audience’s attention, leaving them in no doubt as to what he’s offering: the secret to life, to a long, happy life full of good things.

In every age there are charlatans raising false hopes of an answer to every problem. They are so successful because people do desire long life and good things. David draws on this desire to get their attention for what comes next.

  • Who is the person who desires life, who loves days, [who loves] to see good? The NET does an excellent job of translating the pragmatic force of this question into English: "Do you want to really live? Would you love to live a long, happy life?" (NET). As they, note, "The rhetorical question is used to grab the audience’s attention." The technique is similar to that used today in advertisements (e.g., "Do you want to make more money?" "Do you want to lose twenty pounds in a week?" "Are you tired of X?"). When Peter quotes this verse in the NT (1 Pet. 3:10-11), he changes the form but maintains the pragmatic force: “Whoever would love life (ὁ γὰρ θέλων ζωὴν ἀγαπᾶν)... let him restrain (παυσάτω)... let him turn from (ἐκκλινάτω)... let him seek (ζητησάτω)."
  • The syntax of to see good (לִרְאוֹת טוֹב) is difficult. Most modern translation read this infinitival clause as a purpose clause: "...loves many days, that he may see good?" (ESV) >> "...desires a long life to enjoy all good things" (NEB).[59] It is also possible, however, that the participle "one who loves" (אֹהֵב) is elided in this last phrase: "[who loves] to see good." Given the fact that the verb אהב sometimes take a lamed infinitive construct as its complement, this latter option seems likely.[60]
  • The person (הָאִיש) is definite; the description of this person is expanded upon in the rest of the interrogative, and so "the person" is identifiable by the context: Which person? The one who desires life, etc.
  • Lengthening one's days (i.e., living a long time) and seeing "good" was regarded as a tremendous blessing.[61]

v. 14

Hebrew Verse English
נְצֹ֣ר לְשׁוֹנְךָ֣ מֵרָ֑ע 14a Keep your tongue from evil
וּ֝שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה׃ 14b and your lips from speaking deceit!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

If you are such a person, then here's what you must do: Keep your tongue from speaking evil and your lips from speaking deceit!

Notes

What comes out of the mouth represents all that is in a person. This verse can be seen as a comprehensive warning against all that is against God’s law.

  • The psalmist addresses "the person" (v. 13) directly, teaching him what he must do if he wants to live a long and happy life. When Peter quotes this verse in the NT (1 Pet. 3:10-11), he changes the form but maintains the pragmatic force: “Whoever would love life (ὁ γὰρ θέλων ζωὴν ἀγαπᾶν)... let him restrain (παυσάτω)... let him turn from (ἐκκλινάτω)... let him seek (ζητησάτω)."

v. 15

Hebrew Verse English
ס֣וּר מֵ֭רָע וַעֲשֵׂה־ט֑וֹב 15a Turn away from evil and do good!
בַּקֵּ֖שׁ שָׁל֣וֹם וְרָדְפֵֽהוּ׃ 15b Seek peace and pursue it!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Turn away from evil and do good! Seek peace and pursue it! This is what it means, practically, to fear YHWH, and those who fear YHWH will live long and happy lives, because YHWH protects and provides for those who fear him.

Notes

This same word for evil covers anything that is poor enough quality to be observed or evaluated as bad. It certainly includes all that is ethically wrong and harmful, but it also includes the bad of any kind. David urges his audience to turn away from anything and everything that is bad, and instead to pursue what is good. Peace, which in its Hebrew form is an all-encompassing word for what is good in life, is not casually obtained. It must be actively sought and pursued.

Ra' - evil.jpg

v. 17*

Hebrew Verse English
פְּנֵ֣י יְ֭הוָה בְּעֹ֣שֵׂי רָ֑ע 17a YHWH’s face is against those who do evil,
לְהַכְרִ֖ית מֵאֶ֣רֶץ זִכְרָֽם׃ 17b so as to remove the memory of them from the earth.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Notes

The order of the Hebrew alphabet seems to have been slightly different in David’s day compared with later, when the psalms were finally compiled into one book. For David, the letter pe would have come before the letter ayin. If we follow that ordering, v. 17 actually precedes v. 16, which resolves some difficulties in the text as well, as we’ll see in a moment.

Verse 17 describes the fate of those who do not fear YHWH. The memory of a person, whether through children or verbal recognition, was the honour possible after life. To have all memory removed is the absence of all honor.

  • In the original text of Ps. 34, the pe verse (v. 17) probably preceded the ayin verse. See The Text and Meaning of Psalm 34:18 for a detailed discussion of the issue. In short, the pe-ayin sequence of the alphabet is attested in Lamentations 2-4, LXX Proverbs 31, and in every pre-exilic Hebrew abecedary discovered to date. If this arrangement is posited for Psalm 34, then the difficulty of the ambiguous subject in v. 18a disappears entirely and the text flows much more naturally.
  • Verses 17-23 begin a new subsection within the second half of the psalm. Whereas vv. 12-15 introduce the topic of the discourse and focus in on a hypothetical individual (האיש) who wants to live a long and happy life, vv. 17-23 are about YHWH's provision for and protection of the righteous in contrast to the wicked. These verses use only indicative verbs (in contrast to the imperatives in vv. 12-15). The subsection is bound by an inclusio; it begins (v. 17) and ends (v. 23) with a clear contrast between the righteous and the wicked.

Psalm 034 - vv. 12-23(2).jpg

  • YHWH's face is against those who do evil. Other passages speak of YHWH putting (נתן / שים) his face "against" (בְּ) someone, often with the intention of "cutting them off>destroying them" (e.g., Lev. 17:10; 20:3, 5, 6; 26:17; Jer. 21:10; 44:11; Ezek. 14:8; 15:7).

v. 16*

Hebrew Verse English
עֵינֵ֣י יְ֭הוָה אֶל־צַדִּיקִ֑ים 16a YHWH’s eyes are directed towards the righteous,
וְ֝אָזְנָ֗יו אֶל־שַׁוְעָתָֽם׃ 16b and his ears are attentive to their cries for help.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Notes

The fate of the righteous contrasts directly with that of the wicked. Both will find themselves in need, but whereas the wicked will be removed, losing any status or honour, the righteous will receive God’s compassion. He is paying attention to them in order to care for them.

  • The prepositional phrase toward the righteous (ESV) indicates the "goal of movement of a process.[62] In English, it would be more natural to say "on the righteous" (NIV), or perhaps even "the eyes of YHWH watch over those who do right" (NLT).

v. 18

Hebrew Verse English
צָעֲק֣וּ וַיהוָ֣ה שָׁמֵ֑עַ 18a They called for help, and YHWH heard,
וּמִכָּל־צָ֝רוֹתָ֗ם הִצִּילָֽם׃ 18b and he delivered them from all their troubles.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Here is something that I have seen in the past, and it is typical of what happens again and again: When the righteous experienced trouble they called for help, and YHWH heard them, and he delivered them from all their troubles.

Notes

The sequence introduced multiple times earlier in the psalm, in v. 5 and v. 7, returns as direct teaching, in the form of what David has learned from experience. The righteous cried for help, and YHWH heard, because he is always attentive to the cries for help from the righteous.

  • If v. 18 follows v. 17, then the subject of called out is difficult to determine. If, however, v. 18 follows v. 16, then the subject is unambiguously "the righteous." See The Text and Meaning of Psalm 34:18.
  • Most modern translations render the verbs called...heard...delivered as timeless (KJV, NIV, NLT, ESV, NET, GNT, CEV, JPS85, LUT, HFA, NGÜ, ELB, GNB, ZÜR), which might be a good functional equivalent. In Hebrew, however, the verbs are past tense forms (qatals), as the ancient translators recognized.[63] The sequence of past tense forms create a mini-narrative which has a proverbial character (cf. e.g., Prov. 11:2, 8). Proverbs are often past tense because they report some past experience or observation which has timeless implications.[64]
  • The language of v. 18 clearly echoes that of v. 7. This connection is part of a larger symmetrical structure in which vv. 17-23 parallel vv. 2-8 and vv. 12-15 parallel vv. 8-11.

Psalm 034 - Poetic feature 4.jpg

v. 19

Hebrew Verse English
קָר֣וֹב יְ֭הוָה לְנִשְׁבְּרֵי־לֵ֑ב 19a YHWH is near to the broken-hearted
וְֽאֶת־דַּכְּאֵי־ר֥וּחַ יוֹשִֽׁיעַ׃ 19b and he saves the crushed in spirit.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

YHWH delivers the righteous, who are afflicted, because YHWH is near to the broken-hearted and thus he is able to hear them when they call out for help and he saves the crushed in spirit.

Notes

As David has learned, wisdom is not to avoid ever being broken-hearted or crushed in spirit. That will regularly happen. Wisdom is to seek God in the midst of troubles, done because a person has confidence that YHWH is listening and will respond. For YHWH to be near is to be able to help and ready to hear them when they call out.

  • The predicate complement near is fronted (קָרוֹב),[65] probably so that the verse begins with qof, according to the acrostic pattern.
  • To be near someone in Hebrew means to be able and ready to hear them when they call out (cf. Deut. 4:7; Ps. 145:18; Isa. 55:6).
  • The broken-hearted (NIV, NLT, ESV, NET; literally "broken of heart >> broken with respect to the heart") are those who are "discouraged" (CEV, GNT; cf. NEB), who suffer emotional pain (DCH) because of oppression (HALOT).[66] The phrase is similar to the phrase "poor in spirit" in Matthew's gospel (Matt. 5:3).
  • In the second line, the direct object the crushed in spirit (אֶת־דַּכְּאֵי־רוּחַ) is fronted, probably for the purpose of poetic binding; the syntax of v. 19 is chiastic: (a) YHWH is near (b) to the broken-hearted, (b') the crushed in spirit (a') he saves.

v. 20

Hebrew Verse English
רַ֭בּוֹת רָע֣וֹת צַדִּ֑יק 20a The hardships of the righteous are many,
וּ֝מִכֻּלָּ֗ם יַצִּילֶ֥נּוּ יְהוָֽה׃ 20b but YHWH rescues him from all of them.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

The hardships of the righteous are many, but YHWH rescues him from all of them.

Notes

This is teaching for people in the midst of hardship. Whether in hardship or in ease, God’s law remains the same. The righteous, those who will turn from evil and do good, will be rescued.

  • The predicate complement many (רַבּוֹת) is fronted. It will not suffice to explain the fronting in terms of the acrostic structure, since the author could have equally achieved a verse beginning with resh by using default word order (רעות צדיק רבות). Instead, רַבּוֹת is probably fronted for predicate focus: "the hardships of the righteous are (not few, but) many."[67]
  • As in vv. 5, 7, 18, the phrase from all of them is fronted for marked focus: "YHWH rescues him (not from some of them, but) from all of them."

v. 21

Hebrew Verse English
שֹׁמֵ֥ר כָּל־עַצְמוֹתָ֑יו 21a He protects all his bones.
אַחַ֥ת מֵ֝הֵ֗נָּה לֹ֣א נִשְׁבָּֽרָה׃ 21b Not one of them has broken.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

He (YHWH) protects all his (the righteous person's) bones. Not one of them has broken.

Notes

The breaking of bones was an idiom for divine punishment. A distinction must be made between hardship, which befalls everyone, and divine punishment. The righteous will experience hardship, and much of it, but they will not experience divine punishment. They will be protected from divine punishment, every time.

  • The fact that the participle protects (שֹׁמֵר) lacks an explicit subject might suggest that it modifies, or is in apposition to the name "YHWH" in the previous clause.[68] On the other hand, "the personal pronoun which would be expected as the subject of a participial clause is frequently omitted, or at least... the pronoun of the 3rd person הוא."[69] Thus, most translations read v. 21 as an independent clause: "he protects all his bones."[70] As in v. 8, the participle might have been used instead of the yiqtol in order to preserve the acrostic structure.
  • "The breaking of the bones was an idiom for divine punishment (Ps 51:8 [10]; Isa 38:13; Lam 3:4). Similarly, God’s protection finds expression in the idiom that bones are not broken (Ps 34:20 [21])" (NIDOTTE).
  • It may be that the lion imagery of v. 11 is continued in this verse which mentions broken bones.[71]
  • The subject of the clause in the b-line one of them (אַחַת מֵהֵנָּה) is fronted, probably for marked focus.[72] Together with the לא the fronting of אַחַת מֵהֵנָּה creates an absolute negative structure: "not even one single bone is broken." At the same time, the fronting means that the constituents in v. 21 are arranged chiastically: (a) guards (שמר) (b) all his bones, (b') one of them, (a') is not broken (שבר [which sounds like שמר]).

v. 22

Hebrew Verse English
תְּמוֹתֵ֣ת רָשָׁ֣ע רָעָ֑ה 22a Hardship finishes off a wicked person,
וְשֹׂנְאֵ֖י צַדִּ֣יק יֶאְשָֽׁמוּ׃ 22b and those who hate a righteous person bear their guilt

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

By contrast, YHWH does not rescue the wicked from hardship. Instead, hardship afflicts and then eventually finishes off a wicked person, and in this way those who hate a righteous person bear their guilt.

Notes

Although hardship will come to all, it will not deal the death blow to the righteous; they will be rescued before that happens. It will finish off the wicked, however. That divine punishment which will not come to the righteous is reserved for the wicked, also defined as those who hate the righteous. They will bear their guilt, meaning they will receive divine punishment. They will not be delivered.

  • The word translated finish off (תְּמוֹתֵת) is a relatively rare word for killing.[73] Several English translations read "slay" (KJV, ESV, NIV), but finish off is more accurate. The word is used to refer to David killing (an already injured) Goliath with a sword (1 Sam. 17:51), Abimelech's armor bearer killing (an already injured) Abimelech with a sword (Jdg. 9:54), the Amalekite killing (an already injured) Saul (with a sword?) (2 Sam. 1:9-10), and Jonathan's armor-bearer killing those whom Jonathan has already injured (1 Sam. 14). In these examples, the patient is already in the process of dying. Thus, the idea in Ps. 34, is that "hardship" (רעה) will plague the wicked, bring him to his knees, and, finally, deliver the death blow to him.[74]
  • The word order in v. 22 (the fronting of the object before the subject in the a-line and the fronting of the subject in the b-line) is probably for the purpose of poetic binding:[75] The constituents in v. 22 are arranged in a partial chiasm: (a) Will finish off (verb) (b) the wicked (רָשָׁע—direct object) (c) hardship (subject), (c') but those who hate (subject) (b') a righteous person (צַדִּיק—object of participle) (a') will bear their guilt (verb).

v. 23

Hebrew Verse English
פּוֹדֶ֣ה יְ֭הוָה נֶ֣פֶשׁ עֲבָדָ֑יו 23a YHWH redeems his servants’ lives,
וְלֹ֥א יֶ֝אְשְׁמ֗וּ כָּֽל־הַחֹסִ֥ים בּֽוֹ׃ 23b and no one who seeks refuge in him will ever bear guilt.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Whereas the wicked become guilty of sin, experience hardship as a result of their sin, and then eventually die from their hardships, YHWH forgives, and thereby redeems his servants' lives from sin, hardship, and death so that they no longer belong to sin, hardship, and death but now belong to him as his servants and so no one who seeks refuge in him will ever bear guilt.

Notes

The interplay of hardship, wickedness, righteousness and guilt is all resolved here. Hardship will come to righteous and wicked alike, because all become guilty of sin and experience trouble as part of the result. Hardship does not distinguish the wicked from the righteous—a powerful message for the 400 afflicted people around David. What does matter is not their hardship but whether they seek refuge in God, in the midst of their hardship. For those who seek refuge in God, he will redeem their lives, and they will belong to YHWH and will not bear their guilt. The wicked, by contrast, will not be redeemed, and they will bear their guilt.

  • The 'extra' pe verse (v. 23) is perhaps unexpected to most who are familiar with the Hebrew alphabet ending with tav. The feature, which occurs also in the acrostic Psalm 25, is probably deliberate. The addition might be explained as follows: "In the word 'aleph are contained three consonants: the first in the alphabet; the twelfth, lamed, which in the twenty-two letter sequence begins the second half of the alphabet; and the "extra" letter, pe. By going from 'aleph to taw and then adding pe, one makes lamed the exact middle of the series and sums up the whole alphabet in the name of its first letter."[76] Cf. notes on v. 2 and v. 12.

Acrostic.jpg

  • The participle redeem (פּוֹדֶה) is fronted, probably so that the last verse begins with pe (see notes on v. 8). The context suggests an iterative interpretation of the participle: "YHWH redeems" (cf. KJV, ESV, NET, CEV, NEB).
  • To redeem someone/something is "to achieve transfer of ownership from one to another through payment of a price or an equivalent substitute."[77] "Redemption", as a metaphor, can also refer generally to deliverance from danger (cf. 2 Sam. 4:9; 1 Kgs. 1:29). The prototypical act of redemption is narrated in the book of Exodus, when YHWH redeemed Israel from servitude in Egypt to be his servants.[78] Here in Ps. 34, as elsewhere, the image of redemption is applied to redemption from the slavery of sin.[79]
  • The connection between redemption and sin becomes clear in the second half of the verse, which says that YHWH's redeemed people will never bear guilt (יֶאְשְׁמוּ). To "bear guilt" means "to bear the consequences for an unlawful deed for which one is held responsible."[80]
  1. ↑ So Targum: מדעיה. Cf. BDB, HALOT, DCH.
  2. ↑ The verb can also mean "to disguise" (1 Kings 14:2), such that we might read, "David disguised his discernment."
  3. ↑ See DCH; BHRG 39.13. LXX: ἐναντίον Αβιμελεχ.
  4. ↑ "The constructions of the infinitive with a preposition... are almost always continued in the further course of the narrative by means of the finite verb" (GKC 114r).
  5. ↑ See Anthony Ceresko, “The ABCs of Wisdom in Psalm Xxxiv,” VT 35 (1985): 99–104.
  6. ↑ IBHS 34.5.1.
  7. ↑ Cf. Ps. 145:21 תְּהִלַּ֥ת יְהוָ֗ה יְֽדַבֶּ֫ר־פִּ֥י
  8. ↑ SDBH.
  9. ↑ cf. Lunn 2006, 303 "MKD."
  10. ↑ Jenni 1992, 106. This use of beth is common with verbs of rejoicing (91 times) and with the verb התהלל in particular (e.g., Pss. 49:7; 52:3; 97:7; 105:3).
  11. ↑ So also LXX (3p imperatives: ἀκουσάτωσαν ... καὶ εὐφρανθήτωσαν) and Jerome (subjunctives: audiant ... et laetentur.
  12. ↑ Jenni (2000, 146) groups this use of lamed with other times lamed is used with verbs of praise (ידה שיר זמר etc.) to indicate the one who is praised (cf. Hupfeld 1868, 251). With verbs of praise, it’s not uncommon for the one who is praised to be either the direct object or the object of a lamed PP. Compare, for example, Ps. 111:1 (אוֹדֶה יְהוָה) and Ps. 118:1 (הוֹדוּ לַיהוָה). A good analogy to גדּל is the verb כבּד. For the verb כבד in the D stem, the person honored is always the direct object, except in Ps. 86:9 (וִֽיכַבְּד֣וּ לִשְׁמֶֽךָ). In the very same psalm we also find וַאֲכַבְּדָ֖ה שִׁמְךָ֣ (v. 12). Alternatively, the phrase גדל ל may be short for הבו גדל ל (which occurs in Deut 32:3; cf. Targum Pss. הבו רבותא קדם ייי עימי) (cf. Hupfeld 1868, 251).
  13. ↑ "In first person plural [cohortatives], the speakers usually seek to instigate or encourage each other to some action" (IBHS 34.5.1).
  14. ↑ SDBH.
  15. ↑ Cf. the Midrash on Ps. 34: "And he began to beseech God and make supplication to Him, saying: 'Master of the universe, in this hour of need answer me!' The Holy One, blessed be He, asked: 'What dost thou require?' David said: 'Give me a touch of that madness which thou has created.'"
  16. ↑ SDBH.
  17. ↑ TWOT I:455. Cf the combination of דרש + ענה in Ezek. 14:7.
  18. ↑ It is not clear whether וענני should be analyzed as waw + qatal ("and he answered") or as weqatal ("and [as a result] he answered") (cf. JM 115). Kimhi claims that "when preceded by a verb in the Perfect the Waw with Perfect has merely copulative force, e.g., Isa. 41:4; Jer. 22:15" (section 21). Revell, however, by analyzing forms in which the distinction between weqatal and waw + qatal is phonologically encoded (i.e., 1cs and 2ms verbs), has shown that waw + qatal is used "in a rather restricted set of circumstances" (1996, 279), i.e., (1) when the two verbs (qatal followed by waw + qatal) act as a semantic unit referring to the same action (e.g., Isa. 1:2), or (2) when the two verbs occur in synonymous or antithetical parallelism (e.g., Ezek. 17:24).
  19. ↑ Phrases with כל are often fronted for marked focus (cf. Lunn 2006, 198, e.g., Pss. 31:12; 39:9; 54:9; 119:99, 101): "YHWH saved me (not from some, but) from all my terrors" (so Lunn 2006, 303 "MKD"). Cf. vv. 7b, 18b, 20b.
  20. ↑ (cf. the masculine form מָגוֹר which occurs several other times)
  21. ↑ The LXX reads מגורותי as τῶν παροικιῶν μου ("from my sojourns").
  22. ↑ The verbs "they looked... and were lightened" are often translated in a timeless sense (NIV, NLT, NET, GNT, JPS85). However, if the MT is correct, then the qatal forms plus the immediately surrounding past-tense context (vv. 5, 7) would strongly suggest reading these verbs as past tense: "They looked unto him, and were lightened" (KJV).
  23. ↑ LXX, Aquila, Peshitta, Jerome.
  24. ↑ "To look with confidence towards Is 22:8 51:1f Jon 2:5 Zech 12:10 Ps 34:6" (HALOT).
  25. ↑ BDB, HALOT, DCH. Cf. LXX: φωτίσθητε; Targum: ואתנהרו. Other have argued that means "to flow" like a "river" (נָהָר) (Jerome: confluite).
  26. ↑ Cf. Isa. 60:5, "Then you will look and be radiant, your heart will throb and swell with joy (וְנָהַרְתְּ); the wealth on the seas will be brought to you, to you the riches of the nations will come" (NIV).
  27. ↑ Cf. Lunn 2006, 303 "DEF"
  28. ↑ Note also that if the MT reading is followed, there is a further sound correspondence between נהרו and פניהם [repetition of נה]).
  29. ↑ Cf. Freedman: "If these phenomena had turned up in only one psalm, we might wonder about accidental omissions and possible inadvertencies, but when there are two psalms with so many identical points in common, it is clear that a deliberate program of alteration and adaptation has taken place in both cases" (1992, 127).
  30. ↑ The omission of the waw verse is usually explained in light of the addition of the pe verse (see notes on v. 23). "To keep the total number of lines to twenty-two and still have this effect, necessitates the omission of a letter. The letter omitted is ו, perhaps because of its especially 'weak' character" (Eriksson 1991, 45).
  31. ↑ So also LXX (οὗτος ὁ πτωχὸς). This view is syntactically unlikely, however, because זֶה precedes "poor man," and "poor man" is not definite. Joüon and Muroka note that “In some very rare cases זה seems to be used adjectivally before the noun” (e.g., Ex. 32:1; 1 Sam. 21:12; Ct. 7:8; Isa. 23:13; Ps. 34:7; 104:25; 118:20). In all of the examples cited, however, with the exception of Ps. 34:7, the modified noun is definite.
  32. ↑ So Peshitta: ܗܢܘ ܡܣܟܢܐ ܕܩܪܝܗܝ ("this is a poor man who cried out to him"). Cf. Baethgen (1904) “Hier ist ein Dulder, welcher rief.” “זה עני ist nicht ‘dieser Elende ̓, sondern das Pronomen steht deiktisch, und קרא ist mit dem Syrer als Relativsatz aufzufassen” (so NEB, JPS85, ELB, GNB, ZÜR, GWT; so Goldingay 2006, 475).
    Other have argued that עני should be vocalized as עֳני (“affliction”): "the one of affliction called out...". See e.g., Allegro 1955, 309–12; IBHS 19.5.
  33. ↑ The predicative active participle usually has a continuous meaning ("is encamping... and is delivering"), and wayyiqtol usually continues the semantics of the previous clause (cf. Peshitta which has a participle [ܡܦܨܐ]). The second verb, however, seems to have an iterative meaning ("he delivers") rather than a continuous meaning ("he is delivering") (cf. Jerome: circumdat [present)... et eruet [future]). If the second verb has an iterative meaning and continues the semantics of the first verb, then the first verb must have an iterative meaning as well. See also פדה in v. 23 and perhaps also שמר in v. 21. Cf. BHRG 20.3.3, which says that "the participle may refer to habitual events" and JM 121b who list some examples of the participle with "frequentive aspect."
  34. ↑ Subjects normally precede predicate-active participles, such that "the marked order is participle + subject" (BHRG 46.2.2.1-2). The word order in this clause, in which the participle (חֹנֶה) precedes the subject (מַלְאַךְ־יְהוָ֓ה) is therefore marked. The marked order is probably best explained poetically: the acrostic structure required that the verse begin with ח.
  35. ↑ SDBH.
  36. ↑ Cf. Zech. 9:8 - וְחָנִ֨יתִי לְבֵיתִ֤י מִצָּבָה֙ מֵעֹבֵ֣ר וּמִשָּׁ֔ב וְלֹֽא־יַעֲבֹ֧ר עֲלֵיהֶ֛ם עֹ֖וד נֹגֵ֑שׂ.
  37. ↑ Cf. BDB; Malone 2011.
  38. ↑ Cf. López 2010.
  39. ↑ Pss. 34-35 are the only two psalms that mention מלאך יהוה.
  40. ↑ Cf. Prov. 31:18 - טָ֭עֲמָה כִּי־טֹ֣וב סַחְרָ֑הּ; Gen. 1:4 - וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאֹ֖ור כִּי־טֹ֑וב.
  41. ↑ Cf. 1 Sam. 21:14—וַיְשַׁנּ֤וֹ אֶת־טַעְמוֹ֙ בְּעֵ֣ינֵיהֶ֔ם.
  42. ↑ Cf. Miller 2010, 357.
  43. ↑ Gentry 2013.
  44. ↑ Cf. HFA [alle, die ihr zu ihm gehört], GNB [Ihr, die ihr dem HERRN gehört].
  45. ↑ This use of כי is referred to as "speech-act causal כי" (Locatell 2019).
  46. ↑ Jenni categorizes this use of lamed as lamed ascriptionis (=lamed of possession; Jenni 2000, 74. This use of אין ל is common (e.g., Deut. 12:12; Jer. 26:16; etc.).
  47. ↑ Cf. Lunn 2006, 303 "MKD".
  48. ↑ "Of all the beasts, the lion is the most powerful and least likely to lack prey and go hunger. And among the lions, though old lions may lack prey, young lions are active and successful as hunters (cf. Job. 4:10-11)" (Craigie 2004, 280).
  49. ↑ Cf. Strawn 2005, 50-54; Roberts 1973). Cf. Job. 4:8-11—"As I have observed, those who plow evil and those who sow trouble reap it. At the breath of God they perish; at the blast of his anger they are no more. The lions may roar and growl, yet the teeth of the great lions are broken. The lion perishes for lack of prey, and the cubs of the lioness are scattered." See also the Babylonian Theodicy c. 1000 BC: "The savage lion who devoured the choicest flesh, Did it bring its flour offering to appease the goddess's anger?"
  50. ↑ Cf. LXX: ἐπτώχευσαν καὶ ἐπείνασαν; Aquila and Quinta: ηπορηθησαν; Jerome: indiguerunt et esurierunt
  51. ↑ Cf. Rogland 2003, 24ff
  52. ↑ "With the long verse 11, a pause is given" (Zenger 1993, 210).
  53. ↑ So Zenger 1993; Fokkelman 2003; van der Lugt 2006
  54. ↑ Though absent in the MT (and Targum and Peshitta), the LXX has διαψαλμα at the end of v. 11, and a number of Latin manuscripts have semper, including the Codex Amiatinus (see Weber Gryson 5th edition). Another argument for a division at this point is that the division of acrostic poems into two parts, where that the lamed line begins the second part, is attested elsewhere (e.g., Ps. 9-10).
  55. ↑ Craigie 2004, 280.
  56. ↑ Revell 1996, 329.
  57. ↑ See Ceresko 1985, 99–104.
  58. ↑ Cf. Lunn 2006, 303 "MKD."
  59. ↑ The phrase אהב ימים corresponds to חפץ חיּים, "so that consequently לראות is a definition of the purpose" (Delitzsch 1883).
  60. ↑ So Jenni 2000, 249. The verb אהב with ל + infinitive construct as complement: Isa. 56:10 (אֹהֲבֵ֖י לָנֽוּם); Jer. 14:10 (אָֽהֲבוּ֙ לָנ֔וּעַ); Hos. 10:11 (אֹהַ֣בְתִּי לָד֔וּשׁ); Hos. 12:8 (לַעֲשֹׁ֥ק אָהֵֽב).
    The LXX (cf. 1 Pet. 3:10) apparently reads אֹהֵ֥ב יָ֝מִ֗ים לִרְא֥וֹת טֽוֹב as a single clause: ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς ("coveting to see good days"). Cf. Peshitta: ܘܪܚܡ ܝܘܡ̈ܬܐ ܛܒ̈ܐ ܠܡܚܙܐ܂; Jerome: diligens dies videre bonos. But this interpretation involves grammatical discord: טוֹב (singular) modifies יָמִים (plural). It also requires a strained interpretation of the word order and prosodic structure.
  61. ↑ Cf. Ex. 20:12; Deut. 5:16, 33; 6:2; 25:15; 1 Kgs. 3:14; cf. Sanders, forthcoming.
  62. ↑ BHRG 39.3E.g. "The landmark y may be the goal of an act of observation." E.g., 1 Kgs. 8:29. Cf. הביט אל and ראה אל. ELB reads an implied verb: Die Augen des HERRN ⟨sind gerichtet⟩ auf die Gerechten.
  63. ↑ LXX: ἐκέκραξαν ... εἰσήκουσεν ... ἐρρύσατο; Syriac: ܓܥܘ ... ܫܡܥ ... ܘܦܨܝ; Jerome: clamaverunt exaudivit liberavit
  64. ↑ Rogland 2003, 24ff. Alternatively, David may be referring to the specific deliverance referred to in the superscription (v. 1): when in Philistine territory, he and his men called out for help, and YHWH saved them (cf. vv. 5-6). The general proverbial character of the second half of the psalm (vv. 12-23) supports the former option.
  65. ↑ The normal word order for verbless clauses is subject + predicate complement.
  66. ↑ The phrase occurs also in Isa. 61:1 (לְנִשְׁבְּרֵי־לֵ֔ב, parallel with עֲנָוִ֗ים). Cf. Ps. 51:9 – זִֽבְחֵ֣י אֱלֹהִים֮ ר֪וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה; Jer. 23:9 – נִשְׁבַּ֧ר לִבִּ֣י בְקִרְבִּ֗י; Ps. 147:3 – לִשְׁב֣וּרֵי לֵ֑ב.
  67. ↑ Cf. fronting of רבות in Prov. 19:21; 31:29; Lam. 1:22; רבים in Ps. 32:10; 56:3; 119:57; רב in Pss. 25:11; 31:20; 123:3; Job 5:25; 31:25; 39:11.
  68. ↑ The difficulty of the participle without an explicit subject is probably what led the LXX to redivide the lines: καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτούς. // κύριος φυλάσσει πάντα τὰ ὀστᾶ αὐτῶν. Similarly, one Kennicott ms and one De Rossi ms read שומר יהוה.
  69. ↑ GKC 116s. Cf. Ps. 33:5; Job 12:17, 19-24.
  70. ↑ Peshitta [ܘܢܛܪ], Jerome [custodit], NIV, NLT, ESV, NET, NEB, LUT, NGÜ, ELB, EÜ, GNB, ZÜR. Alternatively, see the JPS85 translation: "the Lord will save him from them all, Keeping all his bones intact..."
  71. ↑ "The lion image is continued in Ps. 34:21 (not discussed by Roberts): Yahweh keeps the righteous so that not one of their bones will be broken — something that lions are known to do" (Strawn 2005, 51).
  72. ↑ Cf. Lunn "MKD" 2006, 303.
  73. ↑ It appears in Jdg. 9:54; 1 Sam. 14:13; 17:51; 2 Sam. 1:9f, 16; Jer. 20:17 Ps. 109:16.
  74. ↑ Cf. HALOT: "to make a full end of, deliver the death blow."
  75. ↑ Cf. Lunn 2006, 303 on v. 22b: "DEF."
  76. ↑ Skehan 1951, 160, n. 13. Cf. Eriksson 1991, 44-5).
  77. ↑ TWOT.
  78. ↑ "In Deuteronomy Yahweh is the exclusive subject of פָּדָה as the one who ransomed Israel from Egypt. Since the context refers to Israel as slaves (Deut 7:8; 13:5 [6]) and as Yahweh’s inheritance (9:26), here [in Deut.] פָּדָה designates a legal act of redemption from slavery by Yahweh" (NIDOTTE).
  79. ↑ Cf. Ps. 130:7–8. Note that Ps. 25, similar to Ps. 34 in many respects, also refers to the forgiveness of sins.
  80. ↑ SDBH. Cf. HALOT: 'to pay, suffer for one’s guilt'; BDB: 'be held guilty, bear punishment'; see Milgrom 1991.