English Standard Version
I will bless the LORD at all times; his praise shall continually be in my mouth.
King James Bible
A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise shall continually be in my mouth.
American Standard Version
I will bless Jehovah at all times: His praise shall continually be in my mouth.
For David, when he changed his countenance before Achimelech, who dismissed him, and he went his way. [1 Kings 21.] I will bless the Lord at all times, his praise shall be always in my mouth.
English Revised Version
A Psalm of David; when he changed his behaviour before Abimelech, who drove him away, and he departed. I will bless the LORD at all times: his praise shall continually be in my mouth.
Webster's Bible Translation
A Psalm of David, when he changed his behavior before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise shall continually be in my mouth.
Psalm 34:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the אשׁרי in Deuteronomy 33:29. The theme in Psalm 33:12 is proved in Psalm 33:13 by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people. Then in Psalm 33:16 it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zechariah 12:1, cf. Proverbs 24:12, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed. Hupfeld takes יחד as an equalisation (pariter ac) of the two appositions; but then it ought to be וּמבין (cf. Psalm 49:3, Psalm 49:11). The lxx correctly renders it καταμόνας, singillatim. It is also needless to translate it, as Hupfeld does: He who formed, qui finxit; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way. God is the Father of spirits, Hebrews 12:9. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation. Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory (תּשׁוּעה, cf. ישׁוּעה, Psalm 21:2) the war-horse is שׁקר, i.e., a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape (ימלּט). "The horse," says Solomon in Proverbs 21:31, "is equipped for the day of battle, but התּשׁוּעה לה, Jahve's is the victory," He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and - as Psalm 33:18. say, directing special attention to this important truth by הנּה - the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy (למיחלים). In Psalm 33:19, the object, לחסדּו, is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine. Psalm 20:8 is very similar; but the one passage sounds as independent as the other.
Treasury of Scripture Knowledge
1062 (Title.) Abimelech. or, Achish. This is the second of the alphabetical Psalm (the first being Ps.
25); each verse beginning consecutively with a letter of the Hebrew alphabet. The verse, however, which begins with  and which should come in between the fifth and sixth, is totally wanting; but as the
22nd, which now begins with  'redeemeth,` is entirely out of the series, it is not improbable that it was originally written oophodeh, `and redeemeth' and occupied that situation, in which connection it reads admirably
giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ,
1 Thessalonians 5:18
give thanks in all circumstances; for this is the will of God in Christ Jesus for you.
1 Samuel 21:10
And David rose and fled that day from Saul and went to Achish the king of Gath.
1 Samuel 21:13
So he changed his behavior before them and pretended to be insane in their hands and made marks on the doors of the gate and let his spittle run down his beard.
Let your steadfast love, O LORD, be upon us, even as we hope in you.
Upon you I have leaned from before my birth; you are he who took me from my mother's womb. My praise is continually of you.
I will extol you, my God and King, and bless your name forever and ever.
Jump to PreviousAbimelech Acrostic Alphabet Always Behaviour Bless Blessing Change Changed Changing David Departed Driveth Drove Extol Feigned Insane Letter Madness Mouth Ordered Poem Praise Pretended Starting Tav Times Verse
Jump to NextAbimelech Acrostic Alphabet Always Behaviour Bless Blessing Change Changed Changing David Departed Driveth Drove Extol Feigned Insane Letter Madness Mouth Ordered Poem Praise Pretended Starting Tav Times Verse
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.