Psalm 23/Diagrams

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V. 1

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Preferred

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Diagram Code 

 DiscourseUnit [v. 1]
    Fragment 
      Nominal
        noun: מִזְמוֹר psalm
        Adjectival <status="alternative">
          PrepositionalPhrase <gloss="by David">
            Preposition
              preposition: לְ of
            Object
              noun: דָוִד David
    Fragment
      PrepositionalPhrase <gloss="by David">
        Preposition
          preposition: לְ of
        Object
          noun: דָוִד David
    Fragment
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: is
          Complement
            ConstructChain <gloss="my shepherd" x="0" y="20">
              verb-participle: רֹע shepherd 
              suffix-pronoun: ִי me
    Fragment <status="alternative">
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb-participle: רֹע shepherds 
          Object
            suffix-pronoun: ִי me
    Fragment 
      Clause
        Subject
          noun:
        Predicate <gloss="I will not lack (anything)" x="0" y="20">
          verb: אֶחְסָר I will lack
          Adverbial
            particle: לֹא not
          Object

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 {{Diagram/Display | Chapter=23|DiagramID=V-1-None }}

Grammar Notes

Grammar Notes for this diagram

Note for V. 1

  • יְהוָ֥ה רֹ֝עִ֗י ("YHWH is my shepherd"): The participle רֹעִי is commonly treated as a grammaticalized noun (cf. also Gen 46:32; Isa 38:12; 44:28; 63:11; etc.). In other words, this participle acts more like a noun than a typical participle with verbal function.[1] For the Hebrew participle רֹעִי, which is functioning as a predicate noun, the LXX has a present active indicative verb (Κύριος ποιμαίνει με - The Lord shepherds me). The Peshitta (ܡܪܝܐ ܢܪܥܝܢܝ "The Lord will shepherd me") as well as Jerome's translations (Psalmi Iuxta Hebr.- Dominus pacit me - and Psalmi Iuxta LXX - Dominus reget me) follow the LXX in translating the Hebrew participle verb with an active verb. In other words, they probably interpreted the Hebrew participle רֹעִי with a verbal function instead of interpreting it as a noun (this rendering is represented [in pink] in the diagram, and it is not reflected in any of the modern translations consulted).

Lexical Notes

Lexical Notes for this diagram

Note for V. 1

  • On the phrase by David (לְדָוִד) as a designation of authorship, see Ledavid.
  • In the ancient Near East, "kings were portrayed as shepherds (cf. 1 Kgs. 22:17; Jer. 23:1–4; Ezek. 34:1–10), and to portray God as shepherd is to portray God as a royal figure (cf. Ezek. 34:10–16)."[2] Some of the shepherd's professional duties included leading, feeding, sheltering, and protecting the flock.[3]
God is often referred to as the shepherd of his people (e.g., Pss 80:1; 95:7; 100:3; Isa 40:11). However, in Ps 23:1, YHWH is presented as David's personal shepherd. David, who had experience as a shepherd (1 Sam. 16:11; 17:34), declares: "YHWH is my shepherd"; i.e., YHWH is the one who rules, leads, and provides (food, water, protection, etc.) for me.
  • The verb חסר ("to lack") is "most frequently used to express the sufficiency of God’s grace to meet the needs of his people."[4] YHWH is my shepherd; therefore, I lack nothing. This verb also occurs in Neh 9:21 in reference to God's provision to Israel in the wilderness (וְאַרְבָּעִ֥ים שָׁנָ֛ה כִּלְכַּלְתָּ֥ם בַּמִּדְבָּ֖ר לֹ֣א חָסֵ֑רוּ - "Forty years you sustained them in the wilderness, and they lacked nothing"[5]). The psalmist (Ps 23:1) along with those who trust (e.g. the widow in 1 Kgs 17:14), fear (Ps 34:10), seek (Ps 34:11), and worship (Isa 51:14) YHWH have no lack. "Conversely, the lack of bread or other blessings points to God’s disfavor because of lack of faith (Isa 32:6; Ezek 4:17)."[6]

Phrase-Level

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Verbal Notes

Verbal Notes for this diagram

Note for V. 1

  • יְהוָ֥ה רֹ֝עִ֗י ("YHWH is my shepherd"): The participle רֹעִי is commonly treated as a grammaticalized noun (cf. also Gen 46:32; Isa 38:12; 44:28; 63:11; etc.). In other words, this participle acts more like a noun than a typical participle with verbal function.[7] Moreover, "the use of the participle to specify certain entities may become conventionalized so that the participle functions as a substantive. This use of a participle form often refers to professions."[8]
  • The verb אֶחְסָֽר is morphologically stative, and stative yiqtol verbs "mainly refer to the future."[9] Moreover, the use of the yiqtol denotes a situation that extends to the future; i.e., the psalmist will not ever be lacking >> he will never lack anything (cf. CEV: "I will never be in need").

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V. 2

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Preferred

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SimpleGrammar
DiscourseUnit [v. 2]
    Fragment 
      Clause
        Subject
        Predicate
          verb: יַרְבִּיצֵ he makes lie down 
          Object
            suffix-pronoun: נִי me
          Adverbial 
            PrepositionalPhrase
              Preposition
                preposition: בִּ in
              Object
                ConstructChain <gloss="in green pastures" x="0" y="20">
                  noun: נְאוֹת pastures
                  noun: דֶּשֶׁא green vegetation
    Fragment 
      Clause
        Subject
        Predicate
          verb: יְנַהֲלֵ he leads
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase <gloss="to water where I can rest" x="0" y="20">
              Preposition
                preposition: עַל to
              Object
                ConstructChain
                  noun: מֵי water
                  noun:  מְנֻחוֹת resting places


Diagram Code 

 DiscourseUnit [v. 2]
    Fragment 
      Clause
        Subject
        Predicate
          verb: יַרְבִּיצֵ he makes lie down 
          Object
            suffix-pronoun: נִי me
          Adverbial 
            PrepositionalPhrase
              Preposition
                preposition: בִּ in
              Object
                ConstructChain <gloss="in green pastures" x="0" y="20">
                  noun: נְאוֹת pastures
                  noun: דֶּשֶׁא green vegetation
    Fragment 
      Clause
        Subject
        Predicate
          verb: יְנַהֲלֵ he leads
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase <gloss="to water where I can rest" x="0" y="20">
              Preposition
                preposition: עַל to
              Object
                ConstructChain
                  noun: מֵי water
                  noun:  מְנֻחוֹת resting places

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 {{Diagram/Display | Chapter=23|DiagramID=V-2-None }}

Grammar Notes

Grammar Notes for this diagram

Note for V. 2

  • The noun מֵ֖י (waters >> water) in מֵ֖י מְנֻחֹ֣ות ("waters of resting places" >> "water where I can rest") is a plural of extension; therefore, it can be rendered in English as a singular.[10] Since מֵ֖י is in construct to מְנֻחֹ֣ות (rest, resting places), the plural of מֵ֖י probably led to the plural of מְנֻחֹ֣ות.[11] The plural of מְנֻחֹ֣ות could also be understood as a plural of abstraction ("an abstract noun is quite often expressed by a plural . . . [such as] בַּטֻּחוֹת security"[12]) or a plural of amplification ("the plural form is used to intensify the idea of the stem"[13]).
The construct chain מֵ֖י מְנֻחֹ֣ות literally means "waters of restful/resting places;" i.e., "water by which the sheep may rest, the idea being parallel to that in v. 2a."[14] REB represents this reading: "He leads me to water where I may find rest" (so JPS, 1985: "He leads me to water in places of repose"). As TDOT noted, "The OT notion of rest is associated not only with the land [e.g., Ps 95.11 where מְנוּחָה is the word for the 'rest' YHWH provided in the land], the promise [e.g., Isa 32:18 promises that the people will abide in secure resting places], and the temple [Ps. 132: 8,14 describe the resting place of the ark of the covenant] but also with the guidance of Yahweh [which] is clear from Ps 23:2: Yahweh leads the psalmist to 'waters of rest' (a pasture with water)."[15] Alternatively, מְנוּחָה could be read as referring to the waters themselves being quiet (e.g., NIV) or still (e.g., ESV). This alternative interpretation may relate to the opinion that sheep prefer to drink water that is motionless.[16] However, water that does not flow along a current can be unsafe to drink, so it is unlikely the psalmist envisaged motionless water. Nevertheless, since the water is found in a place of repose, it was more than likely calm rather than raging. Because the CBC represents the semantics of the Hebrew wherever possible, we retain the reading of מְנוּחָה as a resting place (so LXX: ἐπὶ ὕδατος ἀναπαύσεως ["by water of rest"[17]]) while recognizing that the water was most likely calm.
Through the imageries "in green pastures" and "to water of resting places," "the psalmist evokes in the reader's mind feelings of security as well as sustenance through the peaceful, rich imagery of animals grazing and resting in a verdant watered meadow, to which they have been safely led by their shepherd."[18]

Lexical Notes

Lexical Notes for this diagram

Note for V. 2

  • The prepositional phrase בִּנְאֹ֣ות דֶּ֭שֶׁא ("in pastures of green vegetation" >> "in green pastures") refers to the rich and verdant pastures where the sheep can graze and rest; i.e., they have enough food having no need to move from place to place to be satisfied.[19]
  • The verb רבץ refers to a "causative action by which humans cause animals to assume a horizontal position in order to rest -- to make lie down."[20] The causative form of the verb 'to lie down' does not have the sense of 'he forces me to lie down' . . . The idea is that the shepherd finds a place (green pastures) where the sheep can lie down and rest."[21]
  • On to water where I can rest (עַל מֵי מְנֻחוֹת), see Grammar notes.
  • The verb נהל ("to lead, guide"[22]) refers to a "causative action by which humans or deities help (other) humans or animals to journey from one place to the other by accompanying them and providing them with resources and protection whenever necessary."[23] In this case, YHWH leads the psalmist to a place of rest where he will not hunger or thirst (Isa 49:10).
For the verb נהל, the Greek text and Jerome’s translation (Psalmi Iuxta Hebr.) interpret it as "to nourish, nurture, rear" (LXX: ἐξέθρεψέν με - "He nourished, reared me"; Jerome's Iuxta Hebr.: enutrivit me - "He nurtured, reared me"). The idea is that YHWH reared the psalmist by fresh water. When considering the Hebrew Bible, on only one occasion נהל has the meaning "to refresh, provide (with food)" (in Gen. 47:17).[24] This verb is "more often used for God leading Israel or individual Israelites. God led (nāhal) Israel out of its Egyptian bondage (e.g., Exod 15:13). Isaiah 40:11 portrays God caring for his people after the exile in Babylon as a shepherd (רֹעֶה, rōʿeh) tending (רָעָה, rāʿâ) his flock (עֵדֶר, ʿēder) and leading (nāhal) the nursing ewes among them."[25] Therefore, the LXX and Jerome's interpretation of נהל for Ps 23:2 is unlikely, and it lacks the support of both ancient and modern versions.

Phrase-Level

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Verbal Notes

Verbal Notes for this diagram

Note for Vv. 2-3

  • Vv. 2-3: Through the use of yiqtol verbs, the psalmist illustrates the typical experience of having YHWH as his shepherd (habitual present use).

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V. 3

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Preferred

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SimpleGrammar
DiscourseUnit [v. 3]
    Fragment 
      Clause
        Subject
        Predicate
          verb: יְשׁוֹבֵב he restores
          Object
            ConstructChain <gloss="my life" x="0" y="20">
              noun: נַפְשׁ life
              suffix-pronoun: ִי me
    Fragment
      Clause
        Subject
        Predicate
          verb: יַנְחֵ he leads 
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase <gloss="in the ways dictated by righteousness ; in paths of righteousness" x="0" y="20">  
              Preposition
                preposition: בְ in 
              Object
                ConstructChain
                  noun: מַעְגְּלֵי paths 
                  noun: צֶדֶק righteousness 
          Adverbial
            PrepositionalPhrase  
              Preposition
                preposition: לְמַעַן for the sake of
              Object
                ConstructChain <gloss="his name" x="0" y="20">
                  noun: שְׁמ name
                  suffix-pronoun: וֹ him


Diagram Code 

 DiscourseUnit [v. 3]
    Fragment 
      Clause
        Subject
        Predicate
          verb: יְשׁוֹבֵב he restores
          Object
            ConstructChain <gloss="my life" x="0" y="20">
              noun: נַפְשׁ life
              suffix-pronoun: ִי me
    Fragment
      Clause
        Subject
        Predicate
          verb: יַנְחֵ he leads 
          Object
            suffix-pronoun: נִי me
          Adverbial
            PrepositionalPhrase <gloss="in the ways dictated by righteousness ; in paths of righteousness" x="0" y="20">  
              Preposition
                preposition: בְ in 
              Object
                ConstructChain
                  noun: מַעְגְּלֵי paths 
                  noun: צֶדֶק righteousness 
          Adverbial
            PrepositionalPhrase  
              Preposition
                preposition: לְמַעַן for the sake of
              Object
                ConstructChain <gloss="his name" x="0" y="20">
                  noun: שְׁמ name
                  suffix-pronoun: וֹ him

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 {{Diagram/Display | Chapter=23|DiagramID=V-3-None }}

Grammar Notes

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Lexical Notes

Lexical Notes for this diagram

Note for V. 3

  • SDBH notes that יְשׁוֹבֵ֑ב in נַפְשִׁ֥י יְשֹׁובֵ֑ב ("he restores my life") means "literally to bring back (one's) self; hence: = causative process by which humans or deities restore a sense of well-being to (other) humans, which may extend from feeling refreshed after a good meal to feeling contented because of a major change in one's life situation -- to restore (someone's) life." Cf. Ps 19:8 מְשִׁ֣יבַת נָ֑פֶשׁ ("restoring life").
  • נחה is another verb that means "to lead, guide." The verb נהל ("to lead") in v. 2 "is normally used with reference to guidance to water (Isaiah 49:10 states, 'And [He] will guide them to springs of water')."[26] On the other hand, the verb נחה ("to lead, guide") "often occurs with the imagery of the shepherd in reference to the Lord (see for example Pss 31:3, 77:20; 78:72). The word may have been drawn from the setting of shepherding to refer to divine guidance."[27] Both verbs also occur in close proximity in Exod 15:13.
  • On the meaning of בְמַעְגְּלֵי־צֶדֶק ("paths of righteousness"), see The Text and Meaning of Ps. 23:3b.
  • For the sake of his name (לְמַ֣עַן שְׁמֹֽו); i.e., "to maintain his reputation, or character."[28]

Phrase-Level

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Verbal Notes

No Verbal notes to display for this diagram. Other notes for V. 3

Note for Vv. 2-3

Associate with V-3-None
  • Vv. 2-3: Through the use of yiqtol verbs, the psalmist illustrates the typical experience of having YHWH as his shepherd (habitual present use).

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V. 4

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Preferred

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SimpleGrammar
DiscourseUnit [v. 4]
    Fragment 
     Clause
       Subject
       Predicate
         verb: אִירָא I will fear 
         Object
           noun: רָע harm
         Adverbial
           particle: לֹא not
       SubordinateClause
         Conjunction
           conjunction: גַּם כִּי even when
         Clause
           Subject
           Predicate
             verb: אֵלֵךְ I walk
             Adverbial
               PrepositionalPhrase  
                 Preposition
                   preposition: בְּ in 
                 Object
                   ConstructChain
                     noun: גֵיא valley
                     noun: צַלְמָוֶת darkness
                     noun: צַלְמוּת darkness <status="revocalization alternative">
                     noun: צַלְמוֹת darkness <status="revocalization alternative">
       SubordinateClause
         Conjunction
           conjunction:  כִּי because     
         Clause
           Subject
             pronoun: אַתָּה you
           Predicate
             verb: are
             Complement
               PrepositionalPhrase
                 Preposition
                   preposition: עִמָּד with
                 Object 
                   suffix-pronoun: ִי me 
    Fragment 
      Clause
        Subject
          CasusPendens 
            noun: הֵמָּה they
            Nominal 
              ConstructChain <gloss="your rod" x="0" y="20">
                noun: שִׁבְטְ rod
                suffix-pronoun: ךָ you 
              conjunction: וּ and 
              ConstructChain <gloss="your staff" x="0" y="20">
                noun: מִשְׁעַנְתֶּ staff
                suffix-pronoun: ךָ you
        Predicate 
          verb: יְנַחֲמֻ comfort
          verb: יַנְחֻ lead <status="emendation alternative"> 
          Object
            suffix-pronoun: נִי me


Diagram Code 

 DiscourseUnit [v. 4]
    Fragment 
     Clause
       Subject
       Predicate
         verb: אִירָא I will fear 
         Object
           noun: רָע harm
         Adverbial
           particle: לֹא not
       SubordinateClause
         Conjunction
           conjunction: גַּם כִּי even when
         Clause
           Subject
           Predicate
             verb: אֵלֵךְ I walk
             Adverbial
               PrepositionalPhrase  
                 Preposition
                   preposition: בְּ in 
                 Object
                   ConstructChain
                     noun: גֵיא valley
                     noun: צַלְמָוֶת darkness
                     noun: צַלְמוּת darkness <status="revocalization alternative">
                     noun: צַלְמוֹת darkness <status="revocalization alternative">
       SubordinateClause
         Conjunction
           conjunction:  כִּי because     
         Clause
           Subject
             pronoun: אַתָּה you
           Predicate
             verb: are
             Complement
               PrepositionalPhrase
                 Preposition
                   preposition: עִמָּד with
                 Object 
                   suffix-pronoun: ִי me 
    Fragment 
      Clause
        Subject
          CasusPendens 
            noun: הֵמָּה they
            Nominal 
              ConstructChain <gloss="your rod" x="0" y="20">
                noun: שִׁבְטְ rod
                suffix-pronoun: ךָ you 
              conjunction: וּ and 
              ConstructChain <gloss="your staff" x="0" y="20">
                noun: מִשְׁעַנְתֶּ staff
                suffix-pronoun: ךָ you
        Predicate 
          verb: יְנַחֲמֻ comfort
          verb: יַנְחֻ lead <status="emendation alternative"> 
          Object
            suffix-pronoun: נִי me

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 {{Diagram/Display | Chapter=23|DiagramID=V-4-None }}

Grammar Notes

Grammar Notes for this diagram

Note for V. 4

  • The word translated here as darkness (צַלְמָוֶת) is disputed. For an in-depth discussion of the issue, see The Meaning of צלמות in Ps 23:4. In short, some interpreters understand צַלְמָוֶת to be a compound noun of צֵל (shadow) and מָוֶת (death), translated as "shadow of death" (cf. ESV, KJB, NASB). Alternatively, צַלְמָוֶת has been interpreted as a compound noun in which the ending מָוֶת does not refer literally to "death;" instead, it functions as a superlative (e.g., "a valley dark as death"[29]; "a valley of deepest darkness"[30]; etc.). Other interpreters understand צַלְמָוֶת to be a noun for "darkness" derived from the root צלם (”to be dark”). Some scholars who prefer this option suggest the MT צַלְמָוֶת should be revocalized to either צַלְמוּת[31] ("darkness") or צַלְמוֹת[32] ("darkness"). However, other scholars suggest the MT vocalization should be maintained.[33] We favored the final position, namely, that צַלְמָוֶת is a noun for "darkness" derived from the root צלם ("to be dark") and originally pronounced צַלְמוּת. The change to צַלְמָוֶת probably occured as the form was reanalyzed as a compound noun by a process of folk etymology. This word tends to be associated with darkness in the Bible and is sometimes parallel to words belonging to the semantic domain of "darkness." This interpretation fits well in the context of Psalm 23. The valley of "darkness" depicts the dangerous places where the psalmist may walk. Yet, the psalmist asserts that he will not fear harm because YHWH is with him.
  • The verb יָרֵא ("to fear") is regarded as a transitive verb.[34]
  • The Hebrew word רָע ("harm") can function either as an adjective or a noun. BDB, for example, analyzes it as a noun in v. 4 (for similar cases, cf. Pss 34:17 and 36:5). David fears no harm because YHWH is with him. Here the psalm shifts from talking about YHWH to talking directly to YHWH ("you are with me"). Since YHWH is omnipresent (cf. Ps 139:7-12), the statement "you are with me" may be meant to signify YHWH's action on David's behalf rather than his location (e.g., Isa 41:10). In other words, YHWH "intervenes in [David’s] life for protection as well as provision."[35]
  • שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ ("your rod and your staff"): In Ps 23:6, the rod and staff symbolize YHWH's presence, protection, and guidance.[36]
    • שִׁבְטְךָ֥ ("your rod"): A "rod" was an "attribute of a shepherd or a ruler, but also used for other purposes, such as beating, walking, fighting, etc.; ≈ associated with shepherding, authority, punishment."[37] "The 'rod' was a clublike weapon used to defend a flock against predators; the same word is used for a royal 'scepter' [cf. Ps 2:9 - the Davidic ruler will crush the nations with a scepter]."[38] The rod was also the object with which YHWH "punishes Judah (Isa. 10:5), and with which a man might strike his servant so hard that he kills him (Exod. 21:20). The shepherd would carry one attached to his belt as the weapon with which to attack animals and thus protect the sheep."[39] Therefore, a shepherd could use a rod "for disciplining a wandering sheep, encircling a sheep’s neck or belly to rescue it from a gully and laying across the backs of sheep for purposes of counting (the so called rodding of the sheep) as they entered the sheepfold (Lev 27:32; Ezek 20:37)."[40]
    • וּ֝מִשְׁעַנְתֶּ֗ךָ ("and your staff"): A "staff" was "used for walking or as attribute of a ruler, shepherd, or prophet; gives support to the sick and elderly; ≈ associated with authority and support."[41] The staff is "the cane on which [the shepherd] might lean for support (e.g., Zech. 8:4), though it is also the means by which a shepherd might keep the sheep in order and knock down olives for them to eat."[42] The staff was also "used to prod sheep in the right direction."[43]
  • הֵ֣מָּה יְנַֽחֲמֻֽנִי ("they comfort me"): Instead of reading הֵ֣מָּה ("they") as the 3mp personal pronoun, Dahood identifies "hēmmāh with the Ugaritic interjection hm, 'behold'."[44] Moreover, for יְנַֽחֲמֻֽנִי ("they comfort me" - piel yiqtol 3mp from נחם with 1cs suffix pronoun), Dahood suggested reading יַנְחֻנִי ("they will lead me" - hiphil yiqtol 3ms from נחה with 1cs suffix pronoun). This alternative reading is also mentioned in the BHS apparatus, and it is represented (in blue) in the diagram above. According to Dahood, "The consonantal cluster ynhmny may well contain an internal 'enclitic' mem which follows the root and precedes the pronominal suffix. Hence the verb is nāhāh, 'to lead,' found in vs. 3 and in the cognate context of Ps. xliii 3."[45] Neither of Dahood's suggestions is reflected in the ancient versions; therefore, we prefer the MT readings.

Lexical Notes

Lexical Notes for this diagram

Note for V. 4

  • בְּגֵ֪יא ("in the valley"): The word "valley" occurs only here in the psalms. As Briggs and Briggs noted, "The hill country of Judah is broken up by narrow and precipitous ravines, or wadys, difficult to descend and ascend, dark, gloomy, and abounding in caves, the abode of wild beasts and robbers (v. 1 S. 24). To pass through these wadys was still more difficult than to find the right path over the hills."[46] Therefore, the "valley of darkness" is a valley where the danger of death existed because of wild animals and robbers.
  • The word translated here as darkness (צַלְמָוֶת) is disputed. For an in-depth discussion of the issue, see The Meaning of צלמות in Ps 23:4.
  • To comfort (נחם) is associated with bringing relief to someone by providing assurance, security, and safety. In the case of Psalm 23, YHWH's rod and staff comfort the psalmist; i.e., they give the psalmist both protection and guidance. For more information, see the Venn diagram of the verb to comfort (נחם) below:

Updated Psalm 023 - Venn diagram - to comfort נחם (v. 4).jpg

Phrase-Level

Phrasal Notes for this diagram

Note for V. 4

  • The waw in שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ (your rod and staff) is a waw of addition. A shepherd's crook could serve two functions: it could be used as a weapon to ward off beasts and as a walking stick on which the shepherd would lean as he walked.[47] Therefore, some scholars have interpreted the words שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ ("rod and staff") as two names for a single tool.[48] However, we have followed the majority of scholars in regarding the rod and staff as two different tools.[49] Although a shepherd's crook could function as both a rod and a staff, the text gives no reason to assume they are one and the same object in this case. Both terms are used elsewhere in Scripture, outside of a pastoral context (e.g., Ps 2:9 - שֵׁבֶט as scepter), in ways that do not obviously refer to a shepherd's crook. Furthermore, the repetition of the second-person possessive pronoun ("your rod" and "your staff") and the presence of the third person plural pronoun ("they comfort") indicate two distinct tools.

Verbal Notes

Verbal Notes for this diagram

Note for V. 4

  • גַּ֤ם כִּֽי ("even when") occurs only here in the Psalter (for other instantiations of גַּם כִּי in the Hebrew Bible, see Isa 1:15; Hos 8:10, 9:16; Prov 22:6; Lam 3:8; etc.). גַּם כִּי is a compound conjunction that introduces a concessive conditional sentence (the particle כִּי can occur in compound conjunctions such as גַּם כִּי [even though[50]], עַל כִּי [because[51]], אַף כִּי [indeed, really[52]). Some particles such as the כִּי can be used for both conditional and concessive clauses.[53] Moreover, concessive clauses, especially hypothetical ones, can be considered as a specific category of the conditional clause. For this reason, some כִּי-clauses are regarded as concessive by some authors, whereas others regard them as conditional. For instance, Zechariah 8:6 is considered to be conditional by Schoors, whereas JM §171b and BDB explain it as concessive.[54] Likewise, the כִּי in Psalm 23:4 is regarded as concessive by JM §171c but conditional by GKC §159bb. We render גַּם כִּי as a concessive conditional reading.[55] As Locatell has noted, the crucial point here is that the כִּי displays the characteristics of a typical conditional construction.[56] Rendering גַּם כִּי ("even though/if/when") as a concessive conditional reading "maintains the potentiality of the conditional, while adding the concessive characteristic of asserting that normally incompatible events would coincide if this potential were realized.[57] It is this potentiality that continues to distinguish it from a genuine concessive (cf. NET)."[58] In other words, "walking in a valley of darkness" and "fearing no harm" are incompatible events that will coincide if the potential of the conditional is realized. Locatell has further noted that "concessive conditional readings are constrained even more when conditional כִּי is immediately preceded by the focus particle גם."[59] Although "even if" and "even though" are plausible glosses for גַּם כִּי, if understood as hypothetical or concessive, we have chosen to render it as "even when" in order to convey the likelihood of the conditional actually happening. The alternatives maintain the possibility of the conditional, but they can too readily be understood as suggesting that the conditional (such a difficult time) is unlikely to ever happen.
IBHS regards v. 4ab as an irreal conditional ("Even if I were walking in the valley of death’s shadow, I would not fear (anything) evil"[60]). "Irreal conditions are those where stress is laid on the fact that they have not been fulfilled in the past or on the impossibility (or at least unlikelihood) of their being fulfilled in the pres. or future. These are [typically] introduced by לוּ or לוּלֵי."[61]
The absence of a typical irreal conditional particle (לוּ or לוּלֵי), and the presence of the particle כי (which can have a force that approaches אם, though "it usually represents a case as more likely to occur than אם"[62]) suggest Ps 23:4 is a real condition; i.e, a condition "judged capable, even hypothetically, of being fulfilled in the present or future."[63] In real conditions, "the most common form is YIQTOL in prot. and Vav consec. QATAL or simply YIQTOL in apod."[64] In Ps 23:4, both the prot. and apod. present yiqtol verbs.
  • Fear is usually stative; hence, the simple future rendering (לֹא־אִ֘ירָ֤א - "I will not fear").
  • כִּי־אַתָּ֥ה עִמָּדִ֑י ("because you are with me"): The כִּי introduces a causal clause that expresses the reason the psalmist will not fear (i.e., YHWH is with him even in the dangerous places).[65] The subordinate clause means returning to absence of reference point movement which prompts a simple present English translation.
  • הֵ֣מָּה יְנַֽחֲמֻֽנִי ("they comfort me"): The yiqtol form along with the immediately surrounding present tense verbs suggest reading this yiqtol verb as present tense.

Add Exegetical Note

V. 5

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Preferred

(Preferred, but not confirmed); edit diagram 

SimpleGrammar
DiscourseUnit [v. 5]
    Fragment 
      Clause
        Subject
        Predicate
          verb: תַּעֲרֹךְ you arrange
          Object
            noun: שֻׁלְחָן table
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition:לְפָנַ  before
              Object
                suffix-pronoun: י me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: נֶגֶד in the presence
              Object
                ConstructChain <gloss="my adversaries" x="0" y="20">
                  verb-participle: צֹרְרָ adversaries 
                  suffix-pronoun: י me
    Fragment
      Clause
        Subject
        Predicate
         verb: דִּשַּׁנְתָּ you have made (covered with) fat >> you have anointed
         Object
           ConstructChain <gloss="my head" x="0" y="20">
             noun: רֹאשׁ head
             suffix-pronoun: ִי me
         Adverbial
           PrepositionalPhrase <gloss="with oil" x="0" y="20">
             Preposition
               preposition: בַ with
             Object
               article: הַ the <status='elided'>
               noun: שֶּׁמֶן oil
    Fragment
      Clause 
        Subject  
          ConstructChain <gloss="my cup" x="0" y="20">
            noun: כּוֹס cup
            suffix-pronoun:  ִי me
        Predicate
          verb: is
          Complement
            noun: רְוָיָה overflowing


Diagram Code 

 DiscourseUnit [v. 5]
    Fragment 
      Clause
        Subject
        Predicate
          verb: תַּעֲרֹךְ you arrange
          Object
            noun: שֻׁלְחָן table
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition:לְפָנַ  before
              Object
                suffix-pronoun: י me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: נֶגֶד in the presence
              Object
                ConstructChain <gloss="my adversaries" x="0" y="20">
                  verb-participle: צֹרְרָ adversaries 
                  suffix-pronoun: י me
    Fragment
      Clause
        Subject
        Predicate
         verb: דִּשַּׁנְתָּ you have made (covered with) fat >> you have anointed
         Object
           ConstructChain <gloss="my head" x="0" y="20">
             noun: רֹאשׁ head
             suffix-pronoun: ִי me
         Adverbial
           PrepositionalPhrase <gloss="with oil" x="0" y="20">
             Preposition
               preposition: בַ with
             Object
               article: הַ the <status='elided'>
               noun: שֶּׁמֶן oil
    Fragment
      Clause 
        Subject  
          ConstructChain <gloss="my cup" x="0" y="20">
            noun: כּוֹס cup
            suffix-pronoun:  ִי me
        Predicate
          verb: is
          Complement
            noun: רְוָיָה overflowing

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 {{Diagram/Display | Chapter=23|DiagramID=V-5-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for V. 5

Note for V. 5

Associate with V-5-None
  • E. Power proposed emending שֻׁלְחָ֗ן ("table"[66]) to שֶׁלַח ("missile, javelin, weapon"[67]). This emendation results in the translation: "Thou preparest (or bearest) before me weapons against my enemies."[68] Power assumes dittography for שֻׁלְחָן נֶגֶד (the final letter of שֻׁלְחָן would be a dittography of the first letter of the subsequent word נֶגֶד). Koehler and Morgenstern add their support to Power's proposal,[69] but the lack of textual support makes his proposal unlikely. 
  • Instead of the MT reading כֹּוסִ֥י ("my cup"), the LXX reads καὶ τὸ ποτήριόν σου (= וְכוֹסְךָ "and your cup"). Moreover, the LXX translates אַךְ׀ טֹוב as part of v.5 instead of v.6 as in the MT. This rendering results in καὶ τὸ ποτήριόν σου μεθύσκον (6) ὡς κράτιστον ("and your cup cheers me like the best [wine?]"[70]). The LXX rendering is unlikely for it requires a different Hebrew text and lacks the support of both ancient and modern versions.
  • In the Bible, the word "cup" is used in its literal sense (e.g., Gen 40, 44:2), but it is also used figuratively. When the term "cup" (כֹּוס) is used figuratively, it is often used as "a symbol of one's portion or lot in life."[71] YHWH may fill a person's "cup" with blessing or judgment based on their obedience or disobedience. For example, the prophets pronounced judgment upon sinful nations, saying that they would drink of the cup of God's wrath (Jer 25:15). Therefore, the cup symbolizes God's judgment against sin. Alternatively, the cup may represent God's blessing (Pss 16:5; 23:5; 116:13; 1 Cor 10:16). Typically, the cup of blessing refers to deliverance or salvation, but it may simply represent a life filled with good things.[72] In Ps 23:5, the cup is a symbol for all the benefits God provides for the psalmist.[73]

Lexical Notes

No Lexical notes to display for this diagram. Other notes for V. 5

Note for V. 5

Associate with V-5-None
  • שֻׁלְחָ֗ן ("table") may refer "to something that has been spread out; hence: = a flat surface on which food has been spread out for eating ◄ usually made of wood but can be a piece of animal skin or leather ► used in private and public occasions, and frequently for sacred uses in the tabernacle and temple."[74]
  • "You arrange" (תַּעֲרֹ֬ךְ) a table means to set out food and drink for dining.[75] This was a gesture of hospitality (Gen 18:1–8; Exod 2:18–20. Cf. also Ps 78:19 in which לַעֲרֹךְ שֻׁלְחָן symbolizes YHWH's provision for Israel in the wilderness). Kidner noted that "to eat and drink at someone's table created a bond of mutual loyalty, and could be the culminating token of a covenant. It was in Exodus 24:8-12, when the elders of Israel 'beheld God, and ate and drank'; it was so again at the Last Supper, when Jesus announced 'This cup is the new covenant in my blood' (1 Cor 11:25)."[76] Perhaps the use of this metaphor may serve to indicate the psalmist being in a covenantal relationship with YHWH (cf. also Ps 23: 6).
  • נֶ֥גֶד צֹרְרָ֑י ("in the presence of my adversaries"): Although the psalmist is in the presence of his adversaries, he is safe and secure for YHWH is the host. "In accordance with Oriental customs, the host is obliged to protect his guest from all enemies, at all costs."[77] Therefore, "the presence of the psalmist’s enemies is no threat to him; he is under Yahweh’s protection and care. There may be a tone of derision, as the psalmist taunts his enemies by reminding them that they cannot harm him."[78]
  • דשן ("make fat" >> "anoint head"[79]). In Ps 23:5, the verb דשן "refers to the head 'anointed (made fat) with oil' as a description of the blessing of God"[80] (Cf. Venn diagram for דשן). Moreover, the "anointing with oil was a customary expression of hospitality."[81] Prior to entering the banqueting room, it was customary for the host to "anoint the honored guest with oil (Pss 45:7; 92:10; 133:2; Am 6:6; Lk 7:46) made by adding perfumes to olive oil."[82]
  • Oil (שֶׁמֶן):

Updated Psalm 023 - Venn diagram - oil שֶׁמֶן (v. 5).jpg

  • "Overflowing" (רְוָיָֽה); i.e., "to run out a mass of fluid over a container (Ps 23:5) . . . [it is] a reference to having more than enough of something."[83] The imagery portrays YHWH as the host who provides in abundance for the psalmist (cf. note on Ps 23:1 - לֹ֣א אֶחְסָֽר - "I lack nothing").

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for V. 5

Note for V. 5

Associate with V-5-None
  • The לְ in לְפָנַ֨י (in front of me >> before me) is a lamed of frontal location. In other words, "the most typical use of לִפְנֵי is the location of observable proximity, i.e., x is 'in the observable presence' of y."[84]
  • The article in בַ(הַ)שֶּׁמֶן (with the [anointing] oil >> with oil) is an article of identifiability - implication. The definite article could have been read in a generic sense (the generic use of the article is frequently used with "names of materials known everywhere," like "oil"[85]). However, in the context of Ps 23, the oil is meant to be understood as a specific kind of oil; i.e., a fine, spiced oil that was applied to the head of a guest as an expression of courtesy and hospitality toward a guest.[86] In other words, “the psalmist represents himself as an honored guest of the Lord, who prepares a table for him, hospitably anoints him [with the anointing oil >> with oil]."[87]

Verbal Notes

No Verbal notes to display for this diagram. Other notes for V. 5

Note for V. 5

Associate with V-5-None
  • תַּעֲרֹ֬ךְ ("you arrange"): The yiqtol form along with the immediately surrounding present tense verbs suggest reading this yiqtol verb as present tense.
  • צֹרְרָ֑י ("my adversaries"): This is a substantival participle.[88]
  • דִּשַּׁ֖נְתָּ ("you have anointed"): The qatal is typically past-perfective and indicative.[89] The lack of reference point movement prompts a present perfect translation in English. Jerome's Hebrew Psalter ("inpinguasti oleo caput meum"), the LXX ("ἐλίπανας"), and some modern translations (e.g., LSV: "You have anointed"; NVI: "has ungido"; etc.) support this reading.
The majority of modern translations have opted to render the qatal verb דִּשַּׁ֖נְתָּ as a simple present ("you anoint my head" [ESV, NIV, etc]) probably to continue the semantics of the previous verbs (i.e., surround context is present tense - habitual yiqtols + no RPM). However, this qatal verb along with the weqatal וְשַׁבְתִּ֥י (in v.6) are unique in the psalm for they are the only verbs which are not a participle or yiqtol.

Perhaps the psalmist used the qatal to indicate that he is ready to be seated at the banquet table because YHWH (the divine host) has anointed him. In ancient times, the anointing preceded the meal. Prior to entering the banqueting room, it was customary for the host to "anoint the honored guest with oil (Pss 45:7; 92:10; 133:2; Am 6:6; Lk 7:46)."[90]

  • כּוֹסִ֥י רְוָיָֽה ("my cup is overflowing"): The lack of reference point movement and habitual aspect suggest a present tense translation in English. Although the verb דִּשַּׁ֖נְתָּ ("you have anointed") refers to a past event, the focus is still on the present. In other words, the utterance is grounded in the present and refers to a past event that is relevant for the present. The psalmist is able to be at the banquet table (where he has access to the food and drink) because YHWH has anointed his head (the anointing was done prior to entering the banquet).

Add Exegetical Note

V. 6

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Preferred

(Preferred, but not confirmed); edit diagram 

SimpleGrammar
DiscourseUnit [v. 6]
    Fragment 
      Particle
        particle: אַךְ surely 
    Fragment 
      Clause
        Subject
          Nominal
            Nominal
              noun: טוֹב good (thing) >> goodness 
            ConstructChain <status="alternative">
              noun: טוּבְ goodness <status="revocalization">
              suffix-pronoun: ךָ you <status="emendation">
            Conjunction
              conjunction:וָ and 
            Nominal
              noun: חֶסֶד loyalty 
            ConstructChain <status="alternative">
              noun: חַסְדְּ loyalty <status="revocalization">
              suffix-pronoun: ךָ you <status="emendation">
          adjective: אַךְ only <status="alternative">
        Predicate
          verb:  יִרְדְּפוּ will pursue 
          Object
            suffix-pronoun: נִי me
          Adverbial
            Nominal <gloss="all the days of my life" x="0" y="20">
              quantifier: כָל all 
              ConstructChain
                noun: יְמֵי days
                noun:חַיָּ life
                suffix-pronoun: י me 
      Conjunction
        conjunction:וְ and
      Clause <status="alternative"> 
        Subject
        Predicate
          verb: שַׁבְתִּי I will return <prefix="וְ">
          Adverbial
            PrepositionalPhrase <gloss="to YHWH's house" x="0" y="20">
              Preposition
                preposition: בְּ in 
              Object
                ConstructChain
                  noun: בֵית house
                  noun: יְהוָה YHWH
          Adverbial
            PrepositionalPhrase <gloss="for as long as I live" x="0" y="20">
              Preposition
                preposition: לְ for
              Object
                Nominal
                  ConstructChain 
                    noun: אֹרֶךְ length
                    noun: יָמִים days
        Predicate <status="alternative">
          verb: יָשַׁבְתִּי I will dwell <status="emendation"> 
      Conjunction <status="alternative"> 
        conjunction: <height="300">
      Clause 
        Subject <located="after infinitive construct">
          Clause 
            Subject <located="after infinitive construct">               
            Predicate 
              ConstructChain <gloss="I will dwell" x="0" y="20">
                verb-infinitive: שִׁבְתּ dwelling <status="revocalization">
                suffix-pronoun: ִי me 
        Predicate <gloss="I will dwell" x="0" y="20">
          verb: will be
          Adverbial
            PrepositionalPhrase <gloss="for as long as I live" x="0" y="20">
              Preposition
                preposition: לְ for
              Object
                Nominal
                  ConstructChain
                    noun: אֹרֶךְ length
                    noun: יָמִים days
          Complement
            PrepositionalPhrase <gloss="in YHWH's house" x="0" y="20">
              Preposition
                preposition: בְּ in
              Object
                ConstructChain
                  noun: בֵית house
                  noun: יְהוָה YHWH


Diagram Code 

 DiscourseUnit [v. 6]
    Fragment 
      Particle
        particle: אַךְ surely 
    Fragment 
      Clause
        Subject
          Nominal
            Nominal
              noun: טוֹב good (thing) >> goodness 
            ConstructChain <status="alternative">
              noun: טוּבְ goodness <status="revocalization">
              suffix-pronoun: ךָ you <status="emendation">
            Conjunction
              conjunction:וָ and 
            Nominal
              noun: חֶסֶד loyalty 
            ConstructChain <status="alternative">
              noun: חַסְדְּ loyalty <status="revocalization">
              suffix-pronoun: ךָ you <status="emendation">
          adjective: אַךְ only <status="alternative">
        Predicate
          verb:  יִרְדְּפוּ will pursue 
          Object
            suffix-pronoun: נִי me
          Adverbial
            Nominal <gloss="all the days of my life" x="0" y="20">
              quantifier: כָל all 
              ConstructChain
                noun: יְמֵי days
                noun:חַיָּ life
                suffix-pronoun: י me 
      Conjunction
        conjunction:וְ and
      Clause <status="alternative"> 
        Subject
        Predicate
          verb: שַׁבְתִּי I will return <prefix="וְ">
          Adverbial
            PrepositionalPhrase <gloss="to YHWH's house" x="0" y="20">
              Preposition
                preposition: בְּ in 
              Object
                ConstructChain
                  noun: בֵית house
                  noun: יְהוָה YHWH
          Adverbial
            PrepositionalPhrase <gloss="for as long as I live" x="0" y="20">
              Preposition
                preposition: לְ for
              Object
                Nominal
                  ConstructChain 
                    noun: אֹרֶךְ length
                    noun: יָמִים days
        Predicate <status="alternative">
          verb: יָשַׁבְתִּי I will dwell <status="emendation"> 
      Conjunction <status="alternative"> 
        conjunction: <height="300">
      Clause 
        Subject <located="after infinitive construct">
          Clause 
            Subject <located="after infinitive construct">               
            Predicate 
              ConstructChain <gloss="I will dwell" x="0" y="20">
                verb-infinitive: שִׁבְתּ dwelling <status="revocalization">
                suffix-pronoun: ִי me 
        Predicate <gloss="I will dwell" x="0" y="20">
          verb: will be
          Adverbial
            PrepositionalPhrase <gloss="for as long as I live" x="0" y="20">
              Preposition
                preposition: לְ for
              Object
                Nominal
                  ConstructChain
                    noun: אֹרֶךְ length
                    noun: יָמִים days
          Complement
            PrepositionalPhrase <gloss="in YHWH's house" x="0" y="20">
              Preposition
                preposition: בְּ in
              Object
                ConstructChain
                  noun: בֵית house
                  noun: יְהוָה YHWH

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 {{Diagram/Display | Chapter=23|DiagramID=V-6-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for V. 6

Note for V. 6

Associate with V-6-None
  • אַךְ is a focal particle that may be interpreted in two different ways:[91]
    • Option 1 (preferred): אַךְ can be treated as an asseverative particle,[92] which can be translated as "surely,"[93] "certainly,"[94] or "indeed."[95] We favored this option for two main reasons. First, "surely" expresses a confidence in God's goodness and loyalty that is not explicit in the alternative translation, "only." Taking into account that Ps 23 is widely regarded as a psalm of confidence/trust,[96] "surely" fits better than "only." Second, as an asseverative particle, אַךְ has a broad scope; i.e., it encompasses the whole clause. The psalmist expresses deep confidence that YHWH's goodness and loyalty will pursue him throughout life. This option is supported by the majority of modern translations (e.g., NIV, NLT, ESV, NET, etc.).
    • Option 2: אַךְ can be treated as a restrictive particle translated as "only."[97] Two main reasons support this position. First, "אַךְ is primarily a focus particle, governing one constituent ('only x')."[98] Second, this reading fits the context of Ps 23. The verb רדף ("be behind, follow after, pursue, persecute"[99]) is normally something that enemies do. However, in Ps 23 (where the psalmist experiences YHWH’s protective hospitality), the only "enemies" that pursue the psalmist are "goodness and loyalty" ("In YHWH’s house, I am safe and sound, and only goodness and loyalty [and no real enemies] will pursue me"). Although this option is plausible, we have opted for option 1 because the scope in a restrictive אַךְ ("only") is restricted to goodness and loyalty instead of encompassing the whole clause (which would include the length of YHWH's pursuit - "all the days of the psalmist's life"). Therefore, this rendering loses some of the nuances that are present with the asseverative rendering.[100] For modern translations supporting this rendering, see CSB and YLT. Moreover, the contrast between "YHWH's goodness and loyalty" pursuing David instead of other things (such as adversaries) pursuing him is still evident in the focus-fronting of ט֤וֹב וָחֶ֣סֶד (see the word order notes on Macrosyntax), even when אַךְ is interpreted as having scope over the whole clause, as we have preferred.
  • The Hebrew word טוֹב can function either as an adjective or a noun. BDB and DCH, for example, analyze it as a noun in v. 6 (טוֹב goodness).
  • For the MT טוֹב, the Peshitta added a second person singular pronoun suffix (ܛܝܒܘܬܟ - "your grace"[101]).
  • For the MT word חֶסֶד the LXX and the Peshitta added a second person singular pronoun suffix (LXX - τὸ ἔλεός σου; Peshitta -  ܘܪ̈ܚܡܝܟ - "your mercy"). 
  • The addition of the second person singular pronoun suffixes by the Peshitta and the LXX to the MT words טוֹב and חֶסֶד is supported by some modern translations such as NIV ("Surely your goodness and love. . ."), NLT ("Surely your goodness and unfailing love . . ."), NET ("Surely your goodness and faithfulness . . ."), etc.
  • One of the most debatable issues of Psalm 23 concerns the verb וְשַׁבְתִּי. Although the Masoretic text reads וְשַׁבְתִּי (from the root שׁוּב - "to return"), we have followed the majority position in reading the text as *וְשִׁבְתִּי* (from the root יָשַׁב - "to dwell"). Three main reasons support our preferred interpretation. First, the reference "to dwell in YHWH's house" is a common theme in other psalms.[102] Second, the use of the preposition בְּ ("in") with the verb וְשַׁבְתִּי ("and I will return") is odd.[103] The preposition בְּ is more commonly used with verbs derived from the root יָשַׁב ("to dwell") than from the root שׁוּב ("to return"). Third, the LXX and Symmachus support this reading. It is possible that some of the other ancient versions (Targum, Jerome Hebr., and Peshitta), are actually reading וְשִׁבְתִּי (lit.: “my dwelling [will be]...”) but translating it as “I will dwell”, which would have the same English translation as וְיָשַׁבְתִּי ("and I will dwell"). In terms of interpretation, the psalmist does not literally dwell in YHWH's house as a Levite resides in the temple. Instead, "dwelling in YHWH's house" is used to refer to living in YHWH's presence. For a thorough analysis of this exegetical issue, including a review of all the different readings, see The Text of Ps. 23:6b.
  • חַיָּי ("my life"): The noun חַיִּים "life" is pluralia tantum; i.e., a noun used in the plural only, with no singular form attested. Most of these nouns are abstract in meaning (JM §90f). "An abstract noun is quite often expressed by a plural, which properly speaking aims at the various concrete manifestations of a quality or of a state."[104] In the case of חַיִּים, Joün Muraoka suggested including this noun under the category plural of abstraction - state.[105] "Since a state is essentially durative, [חַיִּים could] probably be explained by the idea of extension in time."[106]

Lexical Notes

No Lexical notes to display for this diagram. Other notes for V. 6

Note for V. 6

Associate with V-6-None
  • The verb "to pursue" (רדף) is often used with "hostile purpose,"[107] with a sense of causing harm (e.g., Pss 7:2; 18:38; 69:27; 71:11; etc.) so the use of this verb with "goodness and loyalty" as the subject is surprising.[108] Of all of the things that could pursue David such as disaster (Prov 13:21); the angel of the Lord (Ps 35:6); sword, famine, and pestilence (Jer 29:18); and adversaries (Ps 71:10-11), it is YHWH's goodness and loyalty that pursues David. Following is the Venn diagram of the verb To pursue (רדף):

Updated Psalm 023 - Venn diagram - to pursue רדף (v. 6).jpg

  • אֹרֶךְ יָמִים ("length of days" >> "length of life, long life"[109] >> "for as long as I live"). The expression אֹרֶךְ יָמִים "does not mean 'forever'; the viewpoint of the poem is in and of the here and now and is in no way eschatological."[110] Moreover, the expression אֹרֶךְ יָמִים is parallel with the former expression כָּל־יְמֵ֣י חַיָּי ("all the days of my life"). The idea is that the psalmist will dwell in YHWH's house for "the rest of his life," that is, he will continue to receive all the privileges and blessings of being YHWH's guest, in YHWH's presence, for as long as I live (NVSR: "Pour la durée de mes jours"; GNT: "as long as I live" [So, Kraus 1988, 304]; NRSV: "my whole life long").[111]

Phrase-Level

No Phrasal notes to display for this diagram.

Verbal Notes

No Verbal notes to display for this diagram. Other notes for V. 6

Note for V. 6

Associate with V-6-None
  • אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כָּל־יְמֵ֣י חַיָּ֑י ("Surely goodness and loyalty will pursue me all the days of my life,"): This utterance is grounded in the present and refers to a future point ("will pursue me", so Jerome's Hebrew Psalter - "subsequetur me" and the LXX - "καταδιώξεταί με"). Moreover, the use of כָּל־יְמֵ֣י חַיָּ֑י ("all the days of my life") indicates a continuous aspect. For comments on how we are reading the particle אַךְ, see Grammar notes.
  • v. 6c: *וְשִבְתִּי* ("and I will dwell"): for revocalization see exegetical issue The Text of Ps. 23:6b (MT: וְשַׁבְתִּ֥י - waw consecutive + Qal perfect 1cs from שוּב - "and I will return").

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