The correctness of the inscription has been disputed. Hupfeld maintains that the writer has blindly taken it from 1Sa 21:14. According to Redslob, Hitzig, Olshausen, and Stähelin, he had reasons for so doing, although they are invalid. The טעמוּ of the Psalm (Psa 34:9) seemed to him to accord with טעמּו, 1Sa 21:14; and in addition to this, he combined תּתהלּל, gloraris, of the Psalm (Psa 34:3) with ויּתהלל, insanivit, 1Sa 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 2Sa 22:1 with Psa 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.
Verses 1-3
Psa 34:1-3 (Hebrew_Bible_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
