Psalm 23 Semantics

About the Grammar & Semantics Layer

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics. (Click 'Expand' to the right for more information.)

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About Lexical Semantics

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

About Phrase-level Semantics

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

About Verbal Semantics

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

Semantics Explainer Video

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

About the Lexical Semantics Layer

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

See our growing collection of Venn Diagrams, not only for Psalm 23, but for all of the psalms.
See SDBH on Psalm 23.

About the Phrase-Level Semantics Layer

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

(For more information, click "Phrase-level Legend" below.)

About the Verbal Semantics Layer

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

(For more information, click "Verbal Legend" below.)

Psalm 23 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 23, click the expandable button below.

Psalm 23 Verbal Semantics Chart

Psalm 23 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

V. 1

No content found.

Preferred

Notes

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).

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]

No Phrase-level notes to display for Psalm 23:1.

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").

No Textual notes to display for Psalm 23:1.

V. 2

No content found.

Preferred

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

Notes

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]

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.

No Phrase-level notes to display for Psalm 23:2.

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).

No Textual notes to display for Psalm 23:2.

V. 3

No content found.

Preferred

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

Notes

No Grammar notes to display for Psalm 23:3.

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]

No Phrase-level notes to display for Psalm 23:3.

No Verbal notes to display for Psalm 23:3.

No Textual notes to display for Psalm 23:3.

V. 4

No content found.

Preferred

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

Notes

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.

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:

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.

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.

No Textual notes to display for Psalm 23:4.

V. 5

No content found.

Preferred

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

Notes

No Grammar notes to display for Psalm 23:5.

No Lexical notes to display for Psalm 23:5.

No Phrase-level notes to display for Psalm 23:5.

No Verbal notes to display for Psalm 23:5.

No Textual notes to display for Psalm 23:5.

V. 6

No content found.

Preferred

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

Notes

No Grammar notes to display for Psalm 23:6.

No Lexical notes to display for Psalm 23:6.

No Phrase-level notes to display for Psalm 23:6.

No Verbal notes to display for Psalm 23:6.

No Textual notes to display for Psalm 23:6.

↑ "When both subj. and pred. are definite, the subj. precedes the pred. and the clause is one of identification" (J.C.L. Gibson 1994, §49 (a)) (e.g., Ps. 74:12: וֵ֭אלֹהִים מַלְכִּ֣י - and God is my king).
↑ Jacobson 2014, 240.
↑ Cf. Hossfeld and Zenger 2005, 313.
↑ TWOT.
↑ ESV.
↑ TWOT.
↑ "When both subj. and pred. are definite, the subj. precedes the pred. and the clause is one of identification" (J.C.L. Gibson 1994, §49 (a)) (e.g., Ps. 74:12: וֵ֭אלֹהִים מַלְכִּ֣י - and God is my king).
↑ BHRG §20.3.2.3 (2), page 186.
↑ van Peursen 2017, 106. Cf. also JM §113a.
↑ JM §136c, GKC §124b. שָׁמַיִם (heavens >> heaven) is another example of plural of extension.
↑ Cf. JM §136o.
↑ JM § 136g.
↑ GKC §124e, §128p.
↑ Goldingay 2006, 350. So, DBL Hebrew: "A body of water suitable for feeding, watering and resting flocks of animals" and HALOT: Resting place, מֵי מְ׳ by the water. Cf. also Butler 1892, 182; Perowne 1870, 239-240; Kirkpatrick 1906, 125; Botha 2015, 284.
↑ TDOT.
↑ Cf. John Gill. Cf. also Pardee 1990, 273.
↑ NETS.
↑ Miller 1986, 114.
↑ VanGemeren 2008, 253. Cf. also Ezek 34:14.
↑ SDBH.
↑ Bratcher and Reyburn 1991, 232.
↑ BDB, DCH, HALOT, SDBH.
↑ SDBH.
↑ Cf. HALOT, BDB.
↑ LTW.
↑ Ross 2011, 562.
↑ Ross 2011, 563.
↑ BDB; cf. also BHRG 40.36.(1).(a); Pss 25:11; 31:4; 143:11; etc.
↑ NEB.
↑ JPS, 1985.
↑ Cf. Schökel 1992, 390; Freedman 1980, 278 and 292; Kirkpatrick 1906, 126; Briggs and Briggs 1906, 211–212; GKC §30r, footnote 1.
↑ Barth 1889, 411.
↑ Cf. Ayil 2; Stone 2006, 56; Ross and Robar 2023, 211; etc.
↑ "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)).
↑ Ross 2011, 565. Cf. also Gen 28:15; Exod 3:12; Isa 7:14; Matt 28:20.
↑ Cf. Craigie 2004, 207; VanGemeren 2008, 254.
↑ SDBH.
↑ Walton 2009, 340.
↑ Goldingay 2006, 351.
↑ DBI.
↑ SDBH.
↑ Goldingay 2006, 351.
↑ Walton 2009, 340.
↑ Dahood 1966, 147.
↑ Dahood 1966, 147.
↑ Briggs and Briggs 1907, 209.
↑ Cf. Kirkpatrick 1906, 126.
↑ Cf. Kissane 1953, 104 and Kirkpatrick 1906, 126.
↑ Keel 1997, 229-230; Bratcher and Reyburn 1991, 234; Kraus 1988, 308; Futato 2009, 101; etc.
↑ DCH 15. b.
↑ DCH 15. d.
↑ DCH 15. a.
↑ Cf. Schoors 1981, 271.
↑ Schoors 1981, 271.
↑ Cf. Locatell 2017, 255.
↑ Locatell 2017, 255.
↑ Cf. König 2006, 822.
↑ Locatell 2017, 255.
↑ Locatell 2017, 255.
↑ IBHS 38.2e 14.
↑ Gibson 1994, §120.
↑ BDB.
↑ Gibson 1994, §121. (a).
↑ Gibson 1994, §121. (a).
↑ Cf. BHRG §40.29.2. (2), page 434 for more information on this use of כִּי.

[1] "When both subj. and pred. are definite, the subj. precedes the pred. and the clause is one of identification" (J.C.L. Gibson 1994, §49 (a)) (e.g., Ps. 74:12: וֵ֭אלֹהִים מַלְכִּ֣י - and God is my king).

[2] Jacobson 2014, 240.

[3] Cf. Hossfeld and Zenger 2005, 313.

[4] TWOT.

[5] ESV.

[6] TWOT.

[7] "When both subj. and pred. are definite, the subj. precedes the pred. and the clause is one of identification" (J.C.L. Gibson 1994, §49 (a)) (e.g., Ps. 74:12: וֵ֭אלֹהִים מַלְכִּ֣י - and God is my king).

[8] BHRG §20.3.2.3 (2), page 186.

[9] van Peursen 2017, 106. Cf. also JM §113a.

[10] JM §136c, GKC §124b. שָׁמַיִם (heavens >> heaven) is another example of plural of extension.

[11] Cf. JM §136o.

[12] JM § 136g.

[13] GKC §124e, §128p.

[14] Goldingay 2006, 350. So, DBL Hebrew: "A body of water suitable for feeding, watering and resting flocks of animals" and HALOT: Resting place, מֵי מְ׳ by the water. Cf. also Butler 1892, 182; Perowne 1870, 239-240; Kirkpatrick 1906, 125; Botha 2015, 284.

[15] TDOT.

[16] Cf. John Gill. Cf. also Pardee 1990, 273.

[17] NETS.

[18] Miller 1986, 114.

[19] VanGemeren 2008, 253. Cf. also Ezek 34:14.

[20] SDBH.

[21] Bratcher and Reyburn 1991, 232.

[22] BDB, DCH, HALOT, SDBH.

[23] SDBH.

[24] Cf. HALOT, BDB.

[25] LTW.

[26] Ross 2011, 562.

[27] Ross 2011, 563.

[28] BDB; cf. also BHRG 40.36.(1).(a); Pss 25:11; 31:4; 143:11; etc.

[29] NEB.

[30] JPS, 1985.

[31] Cf. Schökel 1992, 390; Freedman 1980, 278 and 292; Kirkpatrick 1906, 126; Briggs and Briggs 1906, 211–212; GKC §30r, footnote 1.

[32] Barth 1889, 411.

[33] Cf. Ayil 2; Stone 2006, 56; Ross and Robar 2023, 211; etc.

[34] "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)).

[35] Ross 2011, 565. Cf. also Gen 28:15; Exod 3:12; Isa 7:14; Matt 28:20.

[36] Cf. Craigie 2004, 207; VanGemeren 2008, 254.

[37] SDBH.

[38] Walton 2009, 340.

[39] Goldingay 2006, 351.

[40] DBI.

[41] SDBH.

[42] Goldingay 2006, 351.

[43] Walton 2009, 340.

[44] Dahood 1966, 147.

[45] Dahood 1966, 147.

[46] Briggs and Briggs 1907, 209.

[47] Cf. Kirkpatrick 1906, 126.

[48] Cf. Kissane 1953, 104 and Kirkpatrick 1906, 126.

[49] Keel 1997, 229-230; Bratcher and Reyburn 1991, 234; Kraus 1988, 308; Futato 2009, 101; etc.

[50] DCH 15. b.

[51] DCH 15. d.

[52] DCH 15. a.

[53] Cf. Schoors 1981, 271.

[54] Schoors 1981, 271.

[55] Cf. Locatell 2017, 255.

[56] Locatell 2017, 255.

[57] Cf. König 2006, 822.

[58] Locatell 2017, 255.

[59] Locatell 2017, 255.

[60] IBHS 38.2e 14.

[61] Gibson 1994, §120.

[62] BDB.

[63] Gibson 1994, §121. (a).

[64] Gibson 1994, §121. (a).

[65] Cf. BHRG §40.29.2. (2), page 434 for more information on this use of כִּי.

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Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Conjugations
qatal	yiqtol-jussive
wayyiqtol (following qatal)*	cohortative
yiqtol	participle
wayyiqtol (following yiqtol)*	wayyiqtol (following participle)*
weyiqtol	inf. construct
weqatal	inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.

Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future	Imminent future	Simultaneous/right now	Recent past	Before/anterior/past
← ←	↤	↓↓↓	↦	→ →

Aspect
	Continuous	Habitual or iterative	Stative	Perfective
Encoded in words	⟲	⟲⟲⟲	⎯	•
Inferable from context	⟲	⟲⟲⟲	⎯	•

Reference point movement
Movement	No movement
⇐	⇍

Modality
indicative	purpose/result
jussive	necessity
imperative	possible
cohortative	probable
wish	ability
(past) conditional	interrogative, etc.

Emendations/Revocalizations legend
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Psalm 23 Semantics

Layers

Helps

YHWH is My Shepherd

Psalm 23

About the Grammar & Semantics Layer

About Lexical Semantics

About Phrase-level Semantics

About Verbal Semantics

About the Grammar Layer

About the Lexical Semantics Layer

About the Phrase-Level Semantics Layer

About the Verbal Semantics Layer

Psalm 23 Verbal Semantics

Psalm 23 Semantic Analysis & Diagrams

V. 1

Preferred

Notes

V. 2

Preferred

Notes

V. 3

Preferred

Notes

V. 4

Preferred

Notes

V. 5

Preferred

Notes

V. 6

Preferred

Notes