Psalm 23/Notes/Grammar.V. 4.53434

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  • 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"[1]; "a valley of deepest darkness"[2]; 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[3] ("darkness") or צַלְמוֹת[4] ("darkness"). However, other scholars suggest the MT vocalization should be maintained.[5] 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.[6]
  • 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."[7]
  • שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ ("your rod and your staff"): In Ps 23:6, the rod and staff symbolize YHWH's presence, protection, and guidance.[8]
    • 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."[9] "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]."[10] 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."[11] 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)."[12]
    • 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."[13] 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."[14] The staff was also "used to prod sheep in the right direction."[15]
  • הֵ֣מָּה יְנַֽחֲמֻֽנִי ("they comfort me"): Instead of reading הֵ֣מָּה ("they") as the 3mp personal pronoun, Dahood identifies "hēmmāh with the Ugaritic interjection hm, 'behold'."[16] 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."[17] Neither of Dahood's suggestions is reflected in the ancient versions; therefore, we prefer the MT readings.
  1. ↑ NEB.
  2. ↑ JPS, 1985.
  3. ↑ Cf. Schökel 1992, 390; Freedman 1980, 278 and 292; Kirkpatrick 1906, 126; Briggs and Briggs 1906, 211–212; GKC §30r, footnote 1.
  4. ↑ Barth 1889, 411.
  5. ↑ Cf. Ayil 2; Stone 2006, 56; Ross and Robar 2023, 211; etc.
  6. ↑ "Some intrans. verbs, which are usually construed with a prep., sometimes lack it, and in such cases may be considered trans., as in חָפֵץ בְּ be pleased with but חָפֵץ desire, Is. I. II; יָרֵא מִן be afraid of  but יָרֵא fear, Ps. 23:4 . . ." (J.C.L. Gibson 1994: §89 (d)).
  7. ↑ Ross 2011, 565. Cf. also Gen 28:15; Exod 3:12; Isa 7:14; Matt 28:20.
  8. ↑ Cf. Craigie 2004, 207; VanGemeren 2008, 254.
  9. ↑ SDBH.
  10. ↑ Walton 2009, 340.
  11. ↑ Goldingay 2006, 351.
  12. ↑ DBI.
  13. ↑ SDBH.
  14. ↑ Goldingay 2006, 351.
  15. ↑ Walton 2009, 340.
  16. ↑ Dahood 1966, 147.
  17. ↑ Dahood 1966, 147.