Tehillim 34 | Viewing Chapters 25–34 as a Narrative

In recent years, a movement has been developing in academic studies to read the Sefer Tehillim not merely as a collection of independent psalms, but rather as a developing narrative sequence. One of the leading voices in this movement within the Beit Midrash world is Dr. Beni Gesundheit, whose work we have referenced in connection with several psalms. Chapter 34, presents a wonderful opportunity to read one of his detailed proposals for a narrative reading of Sefer Tehillim — in this case, the sequence of Psalms 25–34.

In the attached article, Gesundheit points out a parallel between Psalm 25 and Psalm 34. In terms of structure: both psalms are arranged according to the Hebrew alphabet and skip the letter vav. Both psalms conclude with a verse that begins with the root פ.ד.ה. There are also many expressions that recur within the psalms (see (1) in the attached image). In addition, both psalms are concerned with learning the way of God, but with a significant difference: whereas in Psalm 25 the poet asks God to show him His ways (25:4), in Psalm 34 the poet declares that he himself will teach others the way of God (34:12) — see (2) in the attached image.

At the center of the unit stands Psalm 29, which describes the glory of God and the voice of God. Gesundheit shows that the psalms leading up to Psalm 29 are primarily concerned with supplication and calling out to God from within distress. In contrast, the psalms that follow Psalm 29 focus mainly on thanksgiving and confidence in God and His salvation. You can see several examples in the attached image (see (3) there): in Psalms 26–28, the poet speaks in the future tense about how, after being saved, he will bless and praise God in the congregation. And in Psalms 30–34, he does just that — praising God and inviting others to praise Him as well. Psalm 29, which describes the glory of God in the Temple, is not coincidentally the structural centerpiece: in each of Psalms 26–28, the poet expresses his yearning to seek the presence of God in His Temple. And in Psalm 29, that yearning is realized — we are present in the Temple and behold God’s presence. Thus, Psalm 29 serves as the turning point. The psalms that follow it are spoken from a more secure and stable perspective.

This literary progression across Chapters 25–34 sheds light on the parallels and contrasts between the framing psalms. All the parallel expressions between the psalms (see (1)) express in Psalm 25 a plea for salvation and in Psalm 34 the realization of that salvation. The transition from distress to salvation also explains the difference in the poet’s stance toward learning the way of God — in his suffering, the poet asks to be granted the opportunity to learn God’s ways. Once he is delivered and attains that knowledge, he recognizes the heavy responsibility that now lies upon him — he is now the one who must teach others the way of God. Furthermore, while in Psalm 25 the poet is focused on himself and prays for his personal salvation, in the concluding verse of Psalm 34 the poet broadens the scope of salvation to include all who take refuge in God: “The Lord redeems the lives of His servants; none who take refuge in Him will be condemned” (34:23).