Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. 2
34:1 I will praise 3 the Lord at all times;
my mouth will continually praise him. 4
34:2 I will boast 5 in the Lord;
let the oppressed hear and rejoice! 6
34:3 Magnify the Lord with me!
Let’s praise 7 his name together!
34:4 I sought the Lord’s help 8 and he answered me;
he delivered me from all my fears.
34:5 Those who look to him for help are happy;
their faces are not ashamed. 9
34:6 This oppressed man cried out and the Lord heard;
he saved him 10 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 11 loyal followers 12 and delivers them. 13
34:8 Taste 14 and see that the Lord is good!
How blessed 15 is the one 16 who takes shelter in him! 17
34:9 Remain loyal to 18 the Lord, you chosen people of his, 19
for his loyal followers 20 lack nothing!
34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
34:11 Come children! Listen to me!
I will teach you what it means to fear the Lord. 21
34:12 Do you want to really live? 22
Would you love to live a long, happy life? 23
1 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
2 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
3 tn Heb “bless.”
4 tn Heb “continually [will] his praise [be] in my mouth.”
5 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
6 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
7 tn Or “exalt.”
8 tn Heb “I sought the
9 tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew
10 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
11 tn Heb “his”; the referent (the
12 tn Heb “those who fear him.”
13 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
14 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
15 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
16 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
17 tn “Taking shelter” in the
18 tn Heb “fear.”
19 tn Heb “O holy ones of his.”
20 tn Heb “those who fear him.”
21 tn Heb “the fear of the
22 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
23 tn Heb “[Who] loves days to see good?”