المزامير ٣٤:١

(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 Psa 34:2, is intended to have just as much the force of a cohortative as the verbal clause Psa 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 Psa 34:4. To acknowledge the divine greatness with the utterance of praise is expressed by גּדּל with an accusative in Psa 69:31; in this instance with ל: to offer גּדלּה unto Him, cf. Psa 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 Sheb, this Sheb must be an audible one, and in fact Chateph Pathach preceded by Gaja (Metheg), we must write וּנרוממה.

The title of this psalm tells us both who penned it and upon what occasion it was penned. David, being forced to flee from his country, which was made too hot for him by the rage of Saul, sought shelter as near it as he could, in the land of the Philistines. There it was soon discovered who he was, and he was brought before the king, who, in the narrative, is called Achish (his proper name), here Abimelech (his title); and lest he should be treated as a spy, or one that came thither upon design, he feigned himself to be a madman (such there have been in every age, that even by idiots men might be taught to give God thanks for the use of their reason), that Achish might dismiss him as a contemptible man, rather than take cognizance of him as a dangerous man. And it had the effect he desired; by this stratagem he escaped the hand that otherwise would have handled him roughly. Now, 1. We cannot justify David in this dissimulation. It ill became an honest man to feign himself to be what he was not, and a man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those who have not so good an understanding as we think we have, we forget that God might have made their case ours. 2. Yet we cannot but wonder at the composure of his spirit, and how far he was from any change of that, when he changed his behaviour. Even when he was in that fright, or rather in that danger only, his heart was so fixed, trusting in God, that even then he penned this excellent psalm, which has as much in it of the marks of a calm sedate spirit as any psalm in all the book; and there is something curious too in the composition, for it is what is called an alphabetical psalm, that is, a psalm in which every verse begins with each letter in its order as it stands in the Hebrew al…

Ps 34 This wisdom psalm includes a thanksgiving hymn (34:1-7) that celebrates the Lord’s care for and protection of godly sufferers. It also includes an invitation to wisdom (34:8-14) and an exposition of wisdom concerning the Lord’s care for the needy and the suffering of the wicked (34:15-22). 34:title Abimelech is another name for Achish (see 1 Sam 21:10-15). The body of the psalm makes no explicit connection to this event. 34:1-3 The psalmist exhorts the helpless to join him in praise.