1 I will bless the LORD at all times: his praise shall continually be in my mouth.
2 My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.
3 O magnify the LORD with me, and let us exalt his name together.
4 I sought the LORD, and he heard me, and delivered me from all my fears.
5 They looked unto him, and were lightened: and their faces were not ashamed.
6 This poor man cried, and the LORD heard him, and saved him out of all his troubles.
7 The angel of the LORD encampeth round about them that fear him, and delivereth them.
8 O taste and see that the LORD is good: blessed is the man that trusteth in him.
9 O fear the LORD, ye his saints: for there is no want to them that fear him.
10 The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
11 Come, ye children, hearken unto me: I will teach you the fear of the LORD.
12 What man is he that desireth life, and loveth many days, that he may see good?
13 Keep thy tongue from evil, and thy lips from speaking guile.
14 Depart from evil, and do good; seek peace, and pursue it.
15 The eyes of the LORD are upon the righteous, and his ears are open unto their cry.
16 The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.
17 The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.
18 The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
19 Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
20 He keepeth all his bones: not one of them is broken.
21 Evil shall slay the wicked: and they that hate the righteous shall be desolate.
22 The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
1 [[A Psalm of David, H1732 when he changed H8138 his behaviour H2940 before H6440 Abimelech; H40 who drove him away, H1644 and he departed.]] H3212 I will bless H1288 the LORD H3068 at all times: H6256 his praise H8416 shall continually H8548 be in my mouth. H6310
2 My soul H5315 shall make her boast H1984 in the LORD: H3068 the humble H6035 shall hear H8085 thereof, and be glad. H8055
3 O magnify H1431 the LORD H3068 with me, and let us exalt H7311 his name H8034 together. H3162
4 I sought H1875 the LORD, H3068 and he heard H6030 me, and delivered H5337 me from all my fears. H4035
5 They looked H5027 unto him, and were lightened: H5102 and their faces H6440 were not ashamed. H2659
6 This poor man H6041 cried, H7121 and the LORD H3068 heard H8085 him, and saved H3467 him out of all his troubles. H6869
7 The angel H4397 of the LORD H3068 encampeth H2583 round about H5439 them that fear H3373 him, and delivereth H2502 them.
8 O taste H2938 and see H7200 that the LORD H3068 is good: H2896 blessed H835 is the man H1397 that trusteth H2620 in him.
9 O fear H3372 the LORD, H3068 ye his saints: H6918 for there is no want H4270 to them that fear H3373 him.
10 The young lions H3715 do lack, H7326 and suffer hunger: H7456 but they that seek H1875 the LORD H3068 shall not want H2637 any good H2896 thing.
11 Come, H3212 ye children, H1121 hearken H8085 unto me: I will teach H3925 you the fear H3374 of the LORD. H3068
12 What man H376 is he that desireth H2655 life, H2416 and loveth H157 many days, H3117 that he may see H7200 good? H2896
13 Keep H5341 thy tongue H3956 from evil, H7451 and thy lips H8193 from speaking H1696 guile. H4820
14 Depart H5493 from evil, H7451 and do H6213 good; H2896 seek H1245 peace, H7965 and pursue H7291 it.
15 The eyes H5869 of the LORD H3068 are upon the righteous, H6662 and his ears H241 are open unto their cry. H7775
16 The face H6440 of the LORD H3068 is against them that do H6213 evil, H7451 to cut off H3772 the remembrance H2143 of them from the earth. H776
17 The righteous cry, H6817 and the LORD H3068 heareth, H8085 and delivereth H5337 them out of all their troubles. H6869
18 The LORD H3068 is nigh H7138 unto them that are of a broken H7665 heart; H3820 and saveth H3467 such as be of a contrite H1793 spirit. H7307
19 Many H7227 are the afflictions H7451 of the righteous: H6662 but the LORD H3068 delivereth H5337 him out of them all.
20 He keepeth H8104 all his bones: H6106 not one H259 of them H2007 is broken. H7665
21 Evil H7451 shall slay H4191 the wicked: H7563 and they that hate H8130 the righteous H6662 shall be desolate. H816
22 The LORD H3068 redeemeth H6299 the soul H5315 of his servants: H5650 and none of them that trust H2620 in him shall be desolate. H816
1 I will bless Jehovah at all times: His praise shall continually be in my mouth.
2 My soul shall make her boast in Jehovah: The meek shall hear thereof, and be glad.
3 Oh magnify Jehovah with me, And let us exalt his name together.
4 I sought Jehovah, and he answered me, And delivered me from all my fears.
5 They looked unto him, and were radiant; And their faces shall never be confounded.
6 This poor man cried, and Jehovah heard him, And saved him out of all his troubles.
7 The angel of Jehovah encampeth round about them that fear him, And delivereth them.
8 Oh taste and see that Jehovah is good: Blessed is the man that taketh refuge in him.
9 Oh fear Jehovah, ye his saints; For there is no want to them that fear him.
10 The young lions do lack, and suffer hunger; But they that seek Jehovah shall not want any good thing.
11 Come, ye children, hearken unto me: I will teach you the fear of Jehovah.
12 What man is he that desireth life, And loveth `many' days, that he may see good?
13 Keep thy tongue from evil, And thy lips from speaking guile.
14 Depart from evil, and do good; Seek peace, and pursue it.
15 The eyes of Jehovah are toward the righteous, And his ears are `open' unto their cry.
16 The face of Jehovah is against them that do evil, To cut off the remembrance of them from the earth.
17 `The righteous' cried, and Jehovah heard, And delivered them out of all their troubles.
18 Jehovah is nigh unto them that are of a broken heart, And saveth such as are of a contrite spirit.
19 Many are the afflictions of the righteous; But Jehovah delivereth him out of them all.
20 He keepeth all his bones: Not one of them is broken.
21 Evil shall slay the wicked; And they that hate the righteous shall be condemned.
22 Jehovah redeemeth the soul of his servants; And none of them that take refuge in him shall be condemned. Psalm 35 `A Psalm' of David.
1 By David, in his changing his behaviour before Abimelech, and he driveth him away, and he goeth. I do bless Jehovah at all times, Continually His praise `is' in my mouth.
2 In Jehovah doth my soul boast herself, Hear do the humble and rejoice.
3 Ascribe ye greatness to Jehovah with me, And we exalt His name together.
4 I sought Jehovah, and He answered me, And from all my fears did deliver me.
5 They looked expectingly unto Him, And they became bright, And their faces are not ashamed.
6 This poor `one' called, and Jehovah heard, And from all his distresses saved him.
7 A messenger of Jehovah is encamping, Round about those who fear Him, And He armeth them.
8 Taste ye and see that Jehovah `is' good, O the happiness of the man who trusteth in Him.
9 Fear Jehovah, ye His holy ones, For there is no lack to those fearing Him.
10 Young lions have lacked and been hungry, And those seeking Jehovah lack not any good,
11 Come ye, children, hearken to me, The fear of Jehovah I do teach you.
12 Who `is' the man that is desiring life? Loving days to see good?
13 Keep thy tongue from evil, And thy lips from speaking deceit.
14 Turn aside from evil and do good, Seek peace and pursue it.
15 The eyes of Jehovah `are' unto the righteous, And His ears unto their cry.
16 (The face of Jehovah `is' on doers of evil, To cut off from earth their memorial.)
17 They cried, and Jehovah heard, And from all their distresses delivered them.
18 Near `is' Jehovah to the broken of heart, And the bruised of spirit He saveth.
19 Many `are' the evils of the righteous, Out of them all doth Jehovah deliver him.
20 He is keeping all his bones, One of them hath not been broken.
21 Evil doth put to death the wicked, And those hating the righteous are desolate.
22 Jehovah redeemeth the soul of His servants, And none trusting in Him are desolate!
1 {[A Psalm] of David; when he changed his behaviour before Abimelech, who drove him away, and he departed.} I will bless Jehovah at all times; his praise shall continually be in my mouth.
2 My soul shall make its boast in Jehovah: the meek shall hear, and rejoice.
3 Magnify Jehovah with me, and let us exalt his name together.
4 I sought Jehovah, and he answered me, and delivered me from all my fears.
5 They looked unto him, and were enlightened, and their faces were not confounded.
6 This afflicted one called, and Jehovah heard [him], and saved him out of all his troubles.
7 The angel of Jehovah encampeth round about them that fear him, and delivereth them.
8 Taste and see that Jehovah is good: blessed is the man that trusteth in him!
9 Fear Jehovah, ye his saints; for there is no want to them that fear him.
10 The young lions are in need and suffer hunger; but they that seek Jehovah shall not want any good.
11 Come, ye sons, hearken unto me: I will teach you the fear of Jehovah.
12 What man is he that desireth life, [and] loveth days, that he may see good?
13 Keep thy tongue from evil, and thy lips from speaking guile;
14 Depart from evil, and do good; seek peace, and pursue it.
15 The eyes of Jehovah are upon the righteous, and his ears are toward their cry;
16 The face of Jehovah is against them that do evil, to cutoff the remembrance of them from the earth:
17 [The righteous] cry, and Jehovah heareth, and delivereth them out of all their troubles.
18 Jehovah is nigh to those that are of a broken heart, and saveth them that are of a contrite spirit.
19 Many are the adversities of the righteous, but Jehovah delivereth him out of them all:
20 He keepeth all his bones; not one of them is broken.
21 Evil shall destroy the wicked; and they that hate the righteous shall bear their guilt.
22 Jehovah redeemeth the soul of his servants; and none of them that trust in him shall bear guilt.
1 > I will bless Yahweh at all times. His praise will always be in my mouth.
2 My soul shall boast in Yahweh. The humble shall hear of it, and be glad.
3 Oh magnify Yahweh with me. Let us exalt his name together.
4 I sought Yahweh, and he answered me, And delivered me from all my fears.
5 They looked to him, and were radiant. Their faces shall never be covered with shame.
6 This poor man cried, and Yahweh heard him, And saved him out of all his troubles.
7 The angel of Yahweh encamps round about those who fear him, And delivers them.
8 Oh taste and see that Yahweh is good. Blessed is the man who takes refuge in him.
9 Oh fear Yahweh, you his saints, For there is no lack with those who fear him.
10 The young lions do lack, and suffer hunger, But those who seek Yahweh shall not lack any good thing.
11 Come, you children, listen to me. I will teach you the fear of Yahweh.
12 Who is someone who desires life, And loves many days, that he may see good?
13 Keep your tongue from evil, And your lips from speaking lies.
14 Depart from evil, and do good. Seek peace, and pursue it.
15 Yahweh's eyes are toward the righteous. His ears listen to their cry.
16 Yahweh's face is against those who do evil, To cut off the memory of them from the earth.
17 The righteous cry, and Yahweh hears, And delivers them out of all their troubles.
18 Yahweh is near to those who have a broken heart, And saves those who have a crushed spirit.
19 Many are the afflictions of the righteous, But Yahweh delivers him out of them all.
20 He protects all of his bones. Not one of them is broken.
21 Evil shall kill the wicked. Those who hate the righteous shall be condemned.
22 Yahweh redeems the soul of his servants. None of those who take refuge in him shall be condemned.
1 <Of David. When he made a change in his behaviour before Abimelech, who sent him away, and he went.> I will be blessing the Lord at all times; his praise will be ever in my mouth.
2 My soul will say great things of the Lord: the poor in spirit will have knowledge of it and be glad.
3 O give praise to the Lord with me; let us be witnesses together of his great name.
4 I was searching for the Lord, and he gave ear to my voice, and made me free from all my fears.
5 Let your eyes be turned to him and you will have light, and your faces will not be shamed.
6 This poor man's cry came before the Lord, and he gave him salvation from all his troubles.
7 The angel of the Lord is ever watching over those who have fear of him, to keep them safe.
8 By experience you will see that the Lord is good; happy is the man who has faith in him.
9 Keep yourselves in the fear of the Lord, all you his saints; for those who do so will have no need of anything.
10 The young lions are in need and have no food; but those who are looking to the Lord will have every good thing.
11 Come, children, give attention to me; I will be your teacher in the fear of the Lord.
12 What man has a love of life, and a desire that his days may be increased so that he may see good?
13 Keep your tongue from evil, and your lips from words of deceit.
14 Be turned from evil, and do good; make a search for peace, desiring it with all your heart.
15 The eyes of the Lord are on the upright, and his ears are open to their cry.
16 The face of the Lord is against those who do evil, to take away the memory of them from the earth.
17 The cry of the upright comes before the Lord, and he takes them out of all their troubles.
18 The Lord is near the broken-hearted; he is the saviour of those whose spirits are crushed down.
19 Great are the troubles of the upright: but the Lord takes him safely out of them all.
20 He keeps all his bones: not one of them is broken.
21 Evil will put an end to the sinner, and those who are haters of righteousness will come to destruction.
22 The Lord will be the saviour of the souls of his servants, and no one who has faith in him will be put to shame.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 34
Commentary on Psalms 34 Keil & Delitzsch Commentary
Thanksgiving and Teaching of One Who Has Experienced Deliverance
In Psalms 33:18 we heard the words, “Behold, the eye of Jahve is directed toward them that fear Him,” and in Psalms 34:16 we hear this same grand thought, “the eyes of Jahve are directed towards the righteous.” Ps 34 is one of the eight Psalms which are assigned, by their inscriptions, to the time of David's persecution by Saul, and were composed upon that weary way of suffering extending from Gibea of Saul to Ziklag. (The following is an approximation to their chronological order: Ps 7, 59, Psalms 56:1-13, 34, Psalms 52:1-9, Psalms 57:1-11, Psalms 142:1-7, Psalms 54:1-7). The inscription runs: Of David, when he disguised his understanding ( טעמּו with Dag ., lest it should be pronounced טעמו ) before Abimelech, and he drove him away ( ויגרשׁהוּ with Chateph Pathach , as is always the case with verbs whose second radical is ר , if the accent is on the third radical) and he departed . David, being pressed by Saul, fled into the territory of the Philistines; here he was recognised as the man who had proved such a dangerous enemy to them years since and he was brought before Achish, the king. Psalms 56:1-13 is a prayer which implores help in the trouble of this period (and its relation to Psalms 24:1-10 resembles that of Ps 51 to Psalms 32:1-11). David's life would have been lost had not his desperate attempt to escape by playing the part of a madman been successful. The king commanded him to depart, and David betook himself to a place of concealment in his own country, viz., the cave of Adullam in the wilderness of Judah.
The correctness of the inscription has been disputed. Hupfeld maintains that the writer has blindly taken it from 1 Samuel 21:14. According to Redslob, Hitzig, Olshausen, and Stähelin, he had reasons for so doing, although they are invalid. The טעמוּ of the Psalm (Psalms 34:9) seemed to him to accord with טעמּו , 1 Samuel 21:14; and in addition to this, he combined תּתהלּל , gloraris , of the Psalm (Psalms 34:3) with ויּתהלל , insanivit , 1 Samuel 21:14. We come to a different conclusion. The Psalm does not contain any express reference to that incident in Philistia, hence we infer that the writer of the inscription knew of this reference from tradition. His source of information is not the Books of Samuel; for there the king is called אכישׁ , whereas he calls him אבימלך , and this, as even Basil has perceived (vid., Euthymius Zigadenus' introduction to this Psalm), is the title of the Philistine kings, just as Pharaoh is title of the Egyptian, Agag of the Amalekite, and Lucumo of the Etruscan kings. His source of information, as a comparison of 2 Samuel 22:1 with Psalms 18:1 shows, is a different work, viz., the Annals of David, in which he has traced the Psalm before us and other Psalms to their historical connection, and then indicated it by an inscription in words taken from that source. The fact of the Psalm being alphabetical says nothing against David as its author (vid., on Ps 9-10). It is not arranged for music; for although it begins after the manner of a song of praise, it soon passes into the didactic tone. It consists of verses of two lines, which follow one another according to the order of the letters of the alphabet. The ו is wanting, just as the נ is wanting in Ps 145; and after ת , as in Ps 25, which is the counterpart to Ps 34, follows a second supernumerary פ .
(Heb.: 34:2-4) The poet begins with the praise of Jahve, and calls upon all the pious to unite with him in praising Him. The substantival clause Psalms 34:2 , is intended to have just as much the force of a cohortative as the verbal clause Psalms 34:2 . אברכה , like ויגרשׁהו , is to be written with Chateph-Pathach in the middle syllable. In distinction from עניּים , afflicti , ענוים signifies submissi , those who have learnt endurance or patience in the school of affliction. The praise of the psalmist will greatly help to strengthen and encourage such; for it applies to the Deliverer of the oppressed. But in order that this praise may sound forth with strength and fulness of tone, he courts the assistance of companions in Psalms 34:4. To acknowledge the divine greatness with the utterance of praise is expressed by גּדּל with an accusative in Psalms 69:31; in this instance with ל : to offer גּדלּה unto Him, cf. Psalms 29:2. Even רומם has this subjective meaning: with the heart and in word and deed, to place the exalted Name of God as high as it really is in itself. In accordance with the rule, that when in any word two of the same letters follow one another and the first has a Shebâ , this Shebâ must be an audible one, and in fact Chateph Pathach preceded by Gaja (Metheg) , we must write וּנרוממה .
(Heb.: 34:5-7) The poet now gives the reason for this praise by setting forth the deliverance he has experienced. He longed for God and took pains to find Him (such is the meaning of דּרשׁ in distinction from בּקּשׁ ), and this striving, which took the form of prayer, did not remain without some actual answer ( ענה is used of the being heard and the fulfilment as an answer to the petition of the praying one). The perfects, as also in Psalms 34:6, Psalms 34:7, describe facts, one of which did not take place without the other; whereas ויּענני would give them the relation of antecedent and consequent. In Psalms 34:6, his own personal experience is generalised into an experimental truth, expressed in the historical form: they look unto Him and brighten up, i.e., whosoever looketh unto Him ( הבּיט אל of a look of intense yearning, eager for salvation, as in Numbers 21:9; Zechariah 12:10) brightens up. It is impracticable to make the ענוים from Psalms 34:3 the subject; it is an act and the experience that immediately accompanies it, that is expressed with an universal subject and in gnomical perfects. The verb נהר , here as in Isaiah 60:5, has the signification to shine, glitter (whence נהרה , light). Theodoret renders it: Ὁ μετὰ πίστεως τῷ θεῷ προσιὼν φωτὸς ἀκτῖνας δέχεται νοεροῦ , the gracious countenance of God is reflected on their faces; to the actus directus of fides supplex succeeds the actus reflexus of fides triumphans . It never comes to pass that their countenances must be covered with shame on account of disappointed hope: this shall not and cannot be, as the sympathetic force of אל implies. In all the three dialects חפר ( חפר ) has the signification of being ashamed and sacred; according to Gesenius and Fürst (root פר ) it proceeds from the primary signification of reddening, blushing; in reality, however, since it is to be combined, not with Arab. hmr , but with chmr (cf. Arab. kfr , כפר , Arab. gfr , gmr ), it proceeds from the primary signification of covering, hiding, veiling (Arabic chafira , tachaffara , used of a woman, cf. chamara , to be ashamed, to blush, to be modest, used of both sexes), so that consequently the shame-covered countenance is contrasted with that which has a bright, bold, and free look. In Psalms 34:7, this general truth is again individualised. By זה עני (like זה סיני in Psalms 68:9) David points to himself. From the great peril in which he was placed at the court of the Philistines, from which God has rescued him, he turns his thoughts with gratitude and praise to all the deliverances which lie in the past.
(Heb.: 34:8-11) This praise is supported by a setting forth of the gracious protection under which God's saints continually are. The מלאך יהוה , is none other than He who was the medium of Jahve's intercourse with the patriarchs, and who accompanied Israel to Canaan. This name is not collective (Calvin, Hupfeld, Kamphausen, and others). He, the One, encampeth round about them, in so far as He is the Captain of the host of Jahve (Joshua 5:14), and consequently is accompanied by a host of inferior ministering angels; or insofar as He can, as being a spirit not limited by space, furnish protection that covers them on every side. חנה (cf. Zechariah 9:8) is perhaps an allusion to מחנים in Genesis 32:2., that angel-camp which joined itself to Jacob's camp, and surrounded it like a barricade or carrago . On the fut. consec . ויחלּצם , et expedit eos , as a simple expression of the sequence, or even only of a weak or loose internal connection, vid., Ewald, §343, a . By reason of this protection by the Angel of God arises (Psalms 34:9) the summons to test the graciousness of God in their own experience. Tasting ( γεύσαστηαι , Hebrews 6:4., 1 Peter 2:3) stands before seeing; for spiritual experience leads to spiritual perception or knowledge, and not vice versa . Nisi gustaveris , says Bernard, non videbis . David is desirous that others also should experience what he has experienced in order that they may come to know what he has come to know, viz., the goodness of God.
(Note: On account of this Psalms 34:9, Γεύσασθε καὶ Ἴδετε κ. τ. λ . , Ps 33 (34) was the Communion Psalm of the early church, Constit. Apost. viii. 13, Cyril,. Catech. Myst. v 17.)
Hence, in Psalms 34:10, the call to the saints to fear Jahve ( יראוּ instead of יראוּ , in order to preserve the distinction between veremini and videbunt , as in Joshua 24:14; 1 Samuel 12:24); for whoso fears Him, possesses everything in Him. The young mature lions may sooner lack and suffer hunger, because they have no prey, than that he should suffer any want whatsoever, the goal of whose striving is fellowship with God. The verb רוּשׁ (to lack, be poor, once by metaplasm ירשׁ , 1 Samuel 2:7, root רשׁ , to be or to make loose, lax), elsewhere used only of men, is here, like Psalms 104:21 בּקּשׁ מאל , transferred to the lions, without כּפירים being intended to refer emblematically (as in Psalms 35:17; Psalms 57:5; Psalms 17:12) to his powerful foes at the courts of Saul and of Achish.
(Heb.: 34:12-15) The first main division of the Psalm is ended; the second (much the same as in Psalms 32:1-11) assumes more the tone of a didactic poem; although even Psalms 34:6, Psalms 34:9 have something of the didactic style about them. The poet first of all gives a direction for fearing God. We may compare Psalms 32:8; Psalms 51:15 - how thoroughly Davidic is the turn which the Psalm here takes! בּנים are not children in years or in understanding; but it is a tender form of address of a master experienced in the ways of God to each one and to all, as in Proverbs 1:8, and frequently. In Psalms 34:13 he throws out the question, which he himself answers in Psalms 34:14. This form of giving impressiveness to a truth by setting it forth as a solution of some question that has been propounded is a habit with David. Psalms 14:1; Psalms 24:8, Psalms 24:10; Psalms 25:12. In the use made of this passage from the Psalms in 1 Peter 3:10-12 (= Psalms 34:13 of the Psalm) this form of the question is lost sight of. To חפץ חיּים , as being just as exclusive in sense, corresponds אהב ימים , so that consequently לראות is a definition of the purpose. ימים signifies days in the mass, just as חיּים means long-enduring life. We see from James 3:2., where Psalms 34:13 also, in its form, calls to mind the Psalm before us, why the poet gives the pre-eminence to the avoiding of sins of the tongue. In Psalms 34:15, from among what is good peace is made prominent, - peace, which not only are we not to disturb, but which we are to seek, yea, pursue it like as the hunter pursues the finest of the herds. Let us follow, says the apostle Paul also, Romans 14:19 (cf. Hebrews 12:14), after those things which make for peace. שׁלום is a relationship, harmonious and free from trouble, that is well-pleasing to the God of love. The idea of the bond of fellowship is connected with the corresponding word eiree'nee , according to its radical notion.
(Heb.: 34:17-22) The poet now recommends the fear of God, to which he has given a brief direction, by setting forth its reward in contrast with the punishment of the ungodly. The prepositions אל and בּ , in Psalms 34:16 and Psalms 34:17 , are a well considered interchange of expression: the former, of gracious inclination (Psalms 33:18), the latter, of hostile intention or determining, as in Job 7:8; Jeremiah 21:10; Jeremiah 44:11, after the phrase in Leviticus 17:10. The evil doers are overwhelmed by the power of destruction that proceeds from the countenance of Jahve, which is opposed to them, until there is not the slightest trace of their earthly existence left. The subjects to Psalms 34:18 are not, according to Psalms 107:17-19, the עשׁי רע (evil doers), since the indispensable characteristic of penitence is in this instance wanting, but the צדיקים (the righteous). Probably the פ strophe stood originally before the ע strophe, just as in Lam 2-4 the פ precedes the ע (Hitzig). In connection with the present sequence of the thoughts, the structure of Psalms 34:18 is just like Psalms 34:6 : Clamant et Dominus audit = si qui (quicunque) clamant . What is meant is the cry out of the depth of a soul that despairs of itself. Such crying meets with a hearing with God, and in its realisation, an answer that bears its own credentials. “The broken in heart” are those in whom the egotistical, i.e., self-loving life, which encircles its own personality, is broken at the very root; “the crushed or contrite ( דּכּאי , from דּכּא , with a changeable ā , after the form אילות from איּל ) in spirit” are those whom grievous experiences, leading to penitence, of the false eminence to which their proud self-consciousness has raised them, have subdued and thoroughly humbled. To all such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and, they, on their part, being capable of receiving, and desirous of, salvation, He makes them partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve rescues him out of them all, מכּלּם = מּכּלּן (the same enallage generis as in Ruth 1:19; Ruth 4:11). He is under the most special providence, “He keepeth all his bones, not one of them ( ne unum quidem ) is broken” - a pictorial exemplification of the thought that God does not suffer the righteous to come to the extremity, that He does not suffer him to be severed from His almighty protecting love, nor to become the sport of the oppressors. Nevertheless we call to mind the literal fulfilment which these words of the psalmist received in the Crucified One; for the Old Testament prophecy, which is quoted in John 19:33-37, may be just as well referred to our Psalm as to Exodus 12:46. Not only the Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises given to the righteous are fulfilled in Him κατ ̓ ἐξοχήν ; because He is the righteous One in the most absolute sense, the Holy One of God in a sense altogether unique (Isaiah 53:11; Jeremiah 23:5, Zechariah 9:9; Acts 3:14; Acts 22:14). - The righteous is always preserved from extreme peril, whereas evil ( רעה ) slays ( מותת stronger than המית ) the ungodly: evil, which he loved and cherished, becomes the executioner's power, beneath which he falls. And they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel one's self guilty, and to undergo punishment as being guilty, אשׁם (vid., on 1 Samuel 14:13) has the last in this instance.
(Heb.: 34:23) The order of the alphabet having been gone through, there now follows a second פ exactly like Psalms 25:22. Just as the first פ , Psalms 25:16, is פּנה , so here in Psalms 34:17 it is פּני ; and in like manner the two supernumerary Phe's correspond to one another - the Elohimic in the former Psalm, and the Jehovic in this latter.