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Goran Mladenović
Novi Sad, Serbia;
gor.mlad1@gmail.com
Theological-Literary Analysis of David’s 33 Psalm
Contemporary Biblical science for decades now has been paying special attention to studying
evolution of biblical text. Differences between first versions of book of the Old Testament and
today texts are the result of incorrect translations and letter errors during rewriting. Therefore it
is necessary, as much as possible, to study the Holy Bible written in Hebrew or Greek language.
Bishop Athanasius (Jevtić), one of the most prominent Serbian theologians and excellent expert
in Biblical languages, has translated the Psalter into Serbian language. His version of translation
is the most correct and closest to the original verse written by Bible inspired poets. It has been an
inspiration for the author of this paper to direct his theological-literary knowledge towards study of
poetical thoughts mentioned in the Psalter taking care of philological, philosophical and theological
concept. Special attention was drawn to David’s 33 psalm (MT: Psalm 34) written in acrostic – in
MT out of alphabet range it is only a final verse and one letter is omitted (
ו
), as one of the most
beautiful individual grateful poems into which motives of prudent poetics are woven.
With regard to the mentioned, there is no any perfect and final solution for understanding the
Old Testament poetry, since language as the exegesis itself requires constant interpretation which
never ends. Poetic thoughts pronounced by king David represent for every interpreter a task to
make them understandable in any time. Therefore it is necessary that the interpreter, apart from
knowledge of biblical languages, is familiar with test experience of many-centuries methods and
practices in interpretation of holy texts. The interpreter has to be familiar with the Old Testament
semiotic and to interpret the analysis of poetic thoughts of a poet which shall make easier their
original understanding. In this undertaking an inexhaustible help offers the treasury of teachings of
holy fathers and insight into the Old Testament experts.
Psalm 33 was written as an individual expression of gratitude which in its contents has some
motives of wise literature (Ps 33,11-21). The objective of such poetic construction was to induce
with listeners and readers a desire for virtuous life, that is, true wisdom. However, poetic motives
of appreciation and gratitude to God are not at all set aside. The poet, who presents himself as a
teacher of wisdom (Ps 33,11), wrote verses 4 and 6 on the grounds of his own experience and there
he generates the topic of God’s salvation which he shall broaden in other lyrics. The first part of this
psalm (Ps 33,1-10) the poet wrote in gradation since there thoughts about God gradually follow
according to strength and here the poet describes Jehovah as his Savior (refer to Ps 33,1-4.6). In
continuation the poet develops this poetic thought in other lyrics (refer to Ps 33,5.7-10) where he
emphasizes that God is the Savior and Protector to all true God-seekers.
Life circumstances in which this psalm was written are presented in the title of this psalm. In
The First Book of Samuel encounter of David and king Achish (1. Sam 21,10-15) is described. After
the town of Nob– where priests used to live and which was located on the territory the Banjamin
Tribe not far away from Jerusalem (v. Is 10,32) – fleeing from czar Saul David went to the town
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of Gath, to king Achish. King Achish welcomed David. He believed that it was good to have such
experienced warrior and military leader. However, the servants and courtiers did not agree with the
king’s opinion. They warned him that David is a hero from Israel who killed their hero Goliath and
that it is not safe to keep him in his service: Is this not David the king of the land? Did they not sing
of him to one another in dances, sayling: Saul has slain his thousands, and David his ten thousands?
(1. Sam 21,11).
David’s bright shepherd’s mind soon realized that he found himself in very unfavorable
position, surrounded with enemies. He started to act strangely: So he changed his behavior before
them, pretended madness in their hands, scratched on the doors of the gate, and let his saliva fall
down on his beard (1.Sam 21,13) When king Achish saw how poor this hero of Israel looked he let
him go saying to his servants: Look, you see the man is insane. Why have you brought to me? Have
I need of madmen, that you have brought this fellow to play the madmen in my presence? Shall this
fallow come into my house? (1. Sam 21,14-15). And in remembrance to this miraculous and safe
salvation David wrote this psalm.
Athanasius from Alexandria in his interpretation of the psalm 33 believes that historical
circumstances in which this psalm was written relate to the encounter of David and the priest
Ahimelech (v. 1. Sam 21,1-9): Running away from Saul, David came to Ahimelech. To Ahimelech’s
question for the reason of his coming David did not admit that he was running away from Saul
but that Saul entrusted him a mission to ask for Goliath’s sword. Since he was telling one thing and
thinking the other in the inscription of the psalm it is said: change your face. Opinion of the author
of this paper is that lyrics of this psalm in fact relate to the 1. Sam 21,10-15 which is confirmed by
statements of many Old Testament exegetes (Calvin, Tomić, Deissler, Constable, Spurgeon, Briggs,
Delitzsch,Terrien etc). However, Saint Basil the Great in his interpretation of the psalm believes
that this psalm reminds us of both events, namely of David’s encounter with the priest Ahimelech
(in translation of Đura Daničić Ahimelech; v. 1. Sam 21,1-9) and king Achish (v. 1 Sam 21,11-13).
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