Chapter Overview
Summary
Psalm 34 (MT) / Psalm 33 (LXX) is a Davidic alphabetic acrostic (with one letter missing) composed — per the superscription — after David feigned madness before Abimelech/Achish (1 Sam 21:10–15) to escape Philistine custody. Two NT citations loom large: 'taste and see that the LORD is good' (v. 9) is cited at 1 Peter 2:3 as introduction to the living-stone ecclesiology, and 'he keeps all his bones; not one of them is broken' (v. 21) is cited at John 19:36 as fulfilled at Jesus' crucifixion. The psalm thus bridges Davidic-pious wisdom and Messianic-passion prophecy.
Notable Variants
34:9 'taste and see' → 1 Peter 2:3; 34:13–17 cited at 1 Pet 3:10–12 as ethical-instruction on tongue-control; 34:21 'not one of his bones shall be broken' → John 19:36 crucifixion-fulfillment (combined with Exodus 12:46 Passover-lamb stipulation).
Structural Notes
MT Ps 34 = LXX Ps 33. 23 verses (MT/LXX), 22 verses (English). The acrostic is missing vav and includes a supernumerary pe at the end.
Of David, when he disguised his sanity before Abimelech, who drove him away, and he departed.
Superscription tying the psalm to David's escape from Abimelech/Achish (1 Sam 21:10–15) tracks MT. The 'Abimelech' / 'Achish' name-confusion — 'Abimelech' being a royal title at Gath — reflects the superscription's conflation.
I will bless the LORD at all times. His praise will always be in my mouth.
'I will bless the LORD at all times' tracks MT. Paul's 'rejoice always' (1 Thess 5:16) and 'giving thanks always and for everything' (Eph 5:20) extend the pattern.
In the LORD my soul will boast. Let the humble hear and be glad.
'My soul makes its boast in the LORD' tracks MT. Jeremiah 9:24 ('let him who boasts boast in this, that he understands and knows me') and 1 Cor 1:31 ('let the one who boasts boast in the Lord') develop the boasting-in-YHWH soteriology.
and let us exalt His name together. Magnify the LORD with me,
'Magnify the LORD with me' tracks MT. The Magnificat's 'my soul magnifies the Lord' (megalynei hē psychē mou ton kyrion, Luke 1:46) echoes this language.
I sought the LORD, and He answered me and delivered me from all my terrors.
'I sought the LORD, and he answered me' tracks MT.
Those who look to Him are radiant, and their faces will never be ashamed.
'Those who look to him are radiant' tracks MT. 2 Corinthians 3:18 ('beholding the glory of the Lord, being transformed into the same image from glory to glory') carries the image — beholding-produces-radiance.
This poor man cried out, and the LORD heard him and saved him from all his troubles.
'This poor man cried, and the LORD heard him' tracks MT. The anawim-theology (the poor-who-cry-are-heard) — a central LXX Psalms motif.
The angel of the LORD encamps around those who fear Him and delivers them.
'The angel of the LORD encamps around those who fear him' tracks MT. Angelic-protection theology — a theme Hebrews 1:14 ('ministering spirits sent out to serve those who will inherit salvation') develops.
Taste and see that the LORD is good. Blessed is the person who takes refuge in Him.
Masoretic (WLC)
טַעֲמוּ וּרְאוּ כִּי־טוֹב יְהוָה אַשְׁרֵי הַגֶּבֶר יֶחֱסֶה־בּוֹ
Taste and see that the LORD is good; blessed is the man who takes refuge in him
Septuagint (LXX)
γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ κύριος μακάριος ἀνήρ ὃς ἐλπίζει ἐπ᾽ αὐτόν
Taste and see that the Lord is good; blessed is the man who hopes in him
1 PETER 2:3 CITATION. 1 Peter 2:3 cites this verse as part of the living-stone ecclesiology: 'if indeed you have TASTED that the Lord is KIND (chrēstos).' The Petrine chrēstos is a wordplay on Christos — those who have tasted Christ the Kind One. The psalm's LXX word chrēstos ('useful, kind, good') is a homophone (in post-classical Greek pronunciation) with Christos ('anointed') — a wordplay Justin Martyr and Tertullian exploit.
SACRAMENTAL-LITURGY USE. This verse became the standard Eucharistic invitation in early Christian liturgy — 'Taste and see that the Lord is good' sung or spoken at the reception of communion. The Apostolic Constitutions and Cyril of Jerusalem's Mystagogical Catecheses attest the usage.
Fear the LORD, you His holy ones, for there is no lack for those who fear Him.
'Fear the LORD, you his saints' tracks MT.
Young lions may lack and go hungry, but those who seek the LORD lack no good thing.
'Young lions suffer want and hunger, but those who seek the LORD lack no good thing' tracks MT.
Come, children, listen to me. I will teach you the fear of the LORD.
'Come, children, listen to me' tracks MT. The wisdom-teacher voice — the acrostic-as-teaching structure — a close parallel to Proverbs 1:8, 4:1.
Who is the person who desires life, who loves many days and wants to see good?
Masoretic (WLC)
מִי־הָאִישׁ הֶחָפֵץ חַיִּים אֹהֵב יָמִים לִרְאוֹת טוֹב
Who is the man who desires life, who loves many days, that he may see good?
Septuagint (LXX)
τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς
Who is the man who desires life, loving to see good days?
1 PETER 3:10–12 CITATION (Part 1). 1 Peter 3:10–12 cites Psalm 34:13–17 verbatim as Christian ethical teaching on tongue-control and peacemaking. The Petrine use makes this psalm the OT source-text for the Christian paradigm of peaceable-speech.
Guard your tongue from evil and your lips from speaking deceit.
'Keep your tongue from evil and your lips from speaking deceit' tracks MT. 1 Peter 3:10b cites verbatim — tongue-control as entry into good-life. James 3:1–12 develops the same tongue-theology.
Turn away from evil and do good. Seek peace and pursue it.
'Turn away from evil and do good; seek peace and pursue it' tracks MT. 1 Peter 3:11 cites verbatim. The peace-pursuit theology anticipates Hebrews 12:14 ('pursue peace with everyone').
and His ears are open to their cry. The eyes of the LORD are toward the righteous,
'The eyes of the LORD are toward the righteous' tracks MT. 1 Peter 3:12 cites verbatim.
The face of the LORD is against those who do evil, to cut off their memory from the earth.
'The face of the LORD is against evildoers' tracks MT. 1 Peter 3:12b cites verbatim.
The righteous cry out, and the LORD hears and delivers them from all their troubles.
'When the righteous cry for help, the LORD hears' tracks MT.
The LORD is near to the brokenhearted and saves those who are crushed in spirit.
'The LORD is near to the brokenhearted' tracks MT. The brokenhearted-and-contrite-spirit language anticipates Isaiah 57:15 and Matthew 5:3 ('blessed are the poor in spirit').
but the LORD delivers him out of them all. Many are the afflictions of the righteous,
'Many are the afflictions of the righteous, but the LORD delivers him out of them all' tracks MT. Paul's 2 Cor 4:8–10 ('afflicted in every way, but not crushed') develops the same theology.
He guards all his bones. Not one of them is broken.
Masoretic (WLC)
שֹׁמֵר כָּל־עַצְמוֹתָיו אַחַת מֵהֵנָּה לֹא נִשְׁבָּרָה
He keeps all his bones; not one of them is broken
Septuagint (LXX)
κύριος φυλάσσει πάντα τὰ ὀστᾶ αὐτῶν ἓν ἐξ αὐτῶν οὐ συντριβήσεται
The Lord keeps all their bones; not one of them shall be broken
JOHN 19:36 — CRUCIFIXION FULFILLMENT. John 19:36 cites this verse (combined with Exodus 12:46 and Numbers 9:12 on the Passover-lamb stipulation) as fulfilled at the crucifixion when the soldiers did not break Jesus' legs: 'For these things took place that the Scripture might be fulfilled: OSTOUN OU SYNTRIBĒSETAI AUTOU (not one of his bones shall be broken).' John's exact wording matches this LXX verse verbatim.
THE DOUBLE-REFERENCE. John's citation simultaneously invokes two OT texts: (1) the Passover-lamb stipulation (Ex 12:46 LXX: ostoun ou syntripsete ap' autou) which makes Jesus the PASCHAL VICTIM, and (2) this psalm's promise of bone-preservation for the righteous-sufferer which makes Jesus the RIGHTEOUS-PROTECTED. The Johannine theology fuses sacrificial-victim with vindicated-righteous. John 1:29's 'behold the Lamb of God' is made explicit at the cross through this double-citation.
The plural 'their' in LXX generalizes what MT keeps singular; John's singular application (autou = 'his' bones) narrows back to the Messianic-individual.
Evil will slay the wicked, and those who hate the righteous will be condemned.
'Affliction will slay the wicked' tracks MT.
The LORD redeems the life of His servants, and none who take refuge in Him will be condemned.
'The LORD redeems the soul of his servants; none of those who take refuge in him will be condemned' tracks MT. The no-condemnation-for-refuge-takers anticipates Romans 8:1 ('no condemnation for those in Christ Jesus').