Psalm 23/Translation/Notes

VERSES 1—4: My Shepherd

• In this first section of the psalm, David portrays YHWH as his shepherd who provides for all of his needs. The shepherd imagery binds this section together.
• A poetic feature of this section is that it contains similar sounds in Hebrew. These similar sounds give prominence to the following phrases:
  • The phrases I will never lack (lo echsar) in verse 1 and I will not fear harm (lo-ira ra) in verse 4 contain similar sounds.
  • The phrases He leads me to water where I can rest (al-mei menuchot yenahaleni) in verse 2, he leads me (yancheni) in verse 3, and they comfort me (hemmah yenachamuni) in verse 4 contain similar sounds in Hebrew.
• The main emotion expressed in this section is confidence.

v. 1

v.	Hebrew	Close-but-Clear
1	מִזְמ֥וֹר לְדָוִ֑ד	A psalm by David.
1	יְהוָ֥ה רֹ֝עִ֗י לֹ֣א אֶחְסָֽר׃	YHWH is my shepherd; I will never lack (anything).

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

A psalm written by David expressing confidence in YHWH's providence and protection. Like a sheep, I need a shepherd who knows my needs intimately so that he can meet them. I depend upon my shepherd because I cannot meet my needs on my own. Yet, I do not need to worry because YHWH is my shepherd; who provides for all of my needs. Therefore, I will never lack [anything]. When I need food, water, and a place to rest,

• The first line is the superscription of Psalm 23. Superscriptions can identify the psalmist, the instruments, the tune, the setting, and other information. They are not part of the content of the poem.
  • The superscription describes this poem as a psalm (מִזְמ֥וֹר). The Hebrew word "is a technical term for a song that was to be sung, perhaps with musical accompaniment." In order to distinguish a psalm from other kinds of songs, in some languages it may be necessary to add a qualifier such as praise, religious, or worship; for example songs for worship or songs for praising God. Translators must make sure to translate the key term ‘psalm’ consistently with other psalms and with the way the word is translated in the New Testament.
  • The phrase by David (לְדָוִד) means that king David is the author of this psalm.
  • If the name David is unknown in the target language, it may be best to transliterate the name based upon the Hebrew letters or upon an existing translation from a language of wider communication.
  • This phrase implies that David has written the psalm. Some languages may require that the verb be made clear: A psalm written by David or A psalm composed by David. Some languages may require an active construction: David wrote this psalm or David composed this psalm.
  • For more detail see the webpage Ledavid.
• The psalmist uses the image of a shepherd to describe YHWH. The following chart compares various characteristics of a shepherd with characteristics of YHWH.

Chart instructions: The first box under the word "Shepherd" describes how a shepherd has the characteristics of a Leader, then the box below that describes how a shepherd has the characteristics of a Deliverer, and so on. The first box under the word "YHWH" describes how YHWH has the characteristics of a Leader, then the box below that describes how YHWH has the characteristics of a Deliverer, and so on. The chart provides an easy way to compare each characteristic side-by side.

• The most prominent characteristics of a shepherd in this psalm are the categories of leader and deliverer in the table above.
  • Some cultures may not have sheep, even if they do have people who take care of other animals. A crucial part of the shepherd imagery is the fact that sheep are highly dependent upon a person to protect and provide for them. So, as a possible substitute for the word shepherd, the translator may consider selecting the caretaker of a locally known animal that needs a human provider and protector.
  • Some cultures may not have people who protect and provide for animals. In this case, translators may consider one of two strategies: 1) in a natural and concise way, describe the shepherd within the translation as someone who cares for animals; or 2) add a footnote that briefly explains that a shepherd protects and provides for vulnerable animals, and that shepherds may use a staff or rod in their work.
  • With the above said, the imagery of shepherding and sheep is very common in the Bible, and so the translator should seek to retain the shepherd imagery if possible.
• As the chart above suggests, God is often referred to as the shepherd of his people, that is, an entire nation. Psalm 23:1 is the only place in Scripture where YHWH is described as the shepherd of a single person. David is saying that YHWH is the one who rules, leads, and provides for him.
• In the ancient Near East, "kings were portrayed as shepherds, and to portray God as a shepherd is to portray God as a royal figure (cf. Ezek 34:10–16)."

• The reason that David can say I will never lack (anything) is because in the previous clause, he said YHWH is his shepherd. However, for poetic reasons, the relationship between the two clauses has not been made obvious: there is no result-word like therefore to tell the hearer of this psalm 'YHWH is my shepherd, therefore I will never lack (anything).' While it is best to imitate the grammar of the psalm here by leaving out a result-word like therefore, translators should make sure that the grammar of their rendering leaves open the possibility that 'I will never lack anything' can be understood as the result of the fact that 'YHWH is my shepherd.'

• The verb lack (חסר) is often used in the Bible in contexts that show how God will "meet the needs of his people." God's people will not lack because God cares for them.
  • In Hebrew, the verb does not have a direct object, but most modern languages need to add one. Examples include:
    • In English: not lack for anything (LEB)
    • In French: je ne manquerai de rien (NBS, BDS)
    • In Spanish: nada me faltará (RVR)
    • In Hausa: ba zan rasa kome ba (CLB)
  • In Hebrew, the verb 'lack' is negated: not lack. In some languages, such a phrase may be confusing or simply will not work. An alternative is to make the expression a positive statement, such as:
    • I have everything I need (GNT); I have what I need (CSB); I have all that I need (NLT); I lack nothing (NIV, NET, NJB); there is nothing I lack (NABRE).
  • Some translations render the verb I will not lack in the present tense. However, the verb form in Hebrew "mainly refers to the future" and denotes a situation that extends to the future. So, a future tense rendering is preferred.
  • The classic English translation of this phrase is the KJV, I shall not want. However, there are some serious issues with following the KJV translation:
    • The Hebrew word rendered 'lack' refers to not having the things that are necessary to live. In contrast, the English word want implies that the person's needs are met, but there are still things they desire to have. While no doubt David believes that YHWH can take care of his desires, that is not the emphasis of the psalm here. Instead, David is saying that his needs will be met.
    • The addition of the word shall could be taken to mean that David is giving a command. David is not commanding anyone, but instead is reporting what YHWH does for him. Additionally, this is archaic English.

v. 2

v.	Hebrew	Close-but-Clear
2a	בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי	He makes me lie down in green pastures.
2b	עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃	He leads me to water where I can rest.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

He makes a way for me to lie down in green pastures where I can eat and rest, and He leads me to water where I can drink and rest.

• Through the imagery of green pastures and water where I can rest, "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 … watered meadow, to which they have been safely led by their shepherd." The translator should check to ensure that the imagery is rendered in a way that is understood by the target audience and will have a similar effect of evoking feelings of security and sustenance.
• The phrase translated as green pastures (בִּנְאֹ֣ות דֶּ֭שֶׁא) refers to grass-filled pastures where the sheep can graze and rest. Sheep who are in green pastures have enough food and do not need to move from place to place to be satisfied.
  • The word green symbolizes that the pastures are filled with fresh, healthy grass. Some languages may lack a word for green. In such cases, it may be helpful to translate with something like having fresh grass (Hausa CLB).
  • Especially with the rapid movement of populations to cities and away from rural life, the word in many languages for pastures may be unknown to a large number of target language speakers. For example, the classic Hausa LMT uses the word saura, which is unfamiliar to many modern Hausa speakers. If your language has a similar challenge, a possible strategy for translators is to follow the newer Hausa CLB: places of grazing/tending (to animals).
• The verb we have translated he makes me lie down (יַרְבִּיצֵ֑נִי) refers to a "causative action by which humans cause animals to assume a horizontal position in order to rest." 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."
  • The idea of resting is central to the meaning here. In some cultures, the phrase make lie down would not communicate that the goal is that the person would rest. In such cases, it may be better to translate the verb as rest rather than 'lie down' (NLT, Hausa LMT).
  • Some translations render the verb as he lets me rest (NLT, NCV) or he lets me lie down (CSB). These translations do a good job of avoiding the sense that YHWH is forcing the psalmist to lie down. But translators should also bear in mind that the sense of the verb is not so much on giving permission to lie down, as it is on making it possible to lie down.
• The phrase we have rendered water where I can rest (מֵ֖י מְנֻחֹ֣ות) literally means "waters of restful/resting places." In Psalm 23, the phrase refers to a body of "water [next to] which the sheep may rest." It forms a parallel with the idea in the previous line of a place where sheep could rest.
  • Several English translations use the preposition beside (ESV, NIV, NLT) or by (LEB), which correctly reinforces the idea that the word water refers to a body of water. Some languages may need to clearly state that a body of water (as opposed to water in general) is in view. Possibilities are pools of…water (GNB), streams of water (CEV), or lakes of water (Hausa CLB).
  • Many English translations understand the phrase to mean that the body of water itself is calm. These translations render the phrase as quiet waters (NIV, LEB, NRSV, CSB) or still waters (ESV, NRSV, KJV). It is important, though, to ensure that the local translation does not imply that the waters are stagnant. It is true that the water described in this verse is not quickly rushing. However, water that does not flow is dangerous to drink, yet context suggests that the psalmist refers to drinkable water. So, it is unlikely that the psalmist means to describe water that is not moving, and such a rendering should be avoided. The main point is that the water is good for sheep to drink and is in a calm place for them to rest.
    • Translations that understand the waters as a place where the sheep and shepherd may rest include the REB, which says, "He leads me to water where I may find rest," and JPS, which says "He leads me to water in places of repose." Translators should seek to reproduce the idea of a place to rest in the local language.
  • Finally, the word water can be rendered as either singular or plural, depending on what makes the most sense in the local language.
• There are several different Hebrew verbs that mean to lead. The one in this verse (נהל) "is normally used with reference to guidance to water." If the target language has a verb with a similar emphasis on leading animals or people to water, it should be used here.
• The word order of the clauses in verses 2 and 3a is unusual in Hebrew. This unusual word order emphasizes the following phrases:
  • in green pastures is emphasized as the place (among all other possible places) where He makes me lie down.
  • to water where I can rest is emphasized as the place (among all other possible places) where He leads me.
  • my life is emphasized as the thing (among all other things) that He restores.
  • This results in the poetic repetition of emphasis, as shown below. Translators should seek to imitate this repeated emphasis in their translations, if possible:

v. 3

v.	Hebrew	Close-but-Clear
3a	נַפְשִׁ֥י יְשׁוֹבֵ֑ב	He restores my life.
3b	יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק	He leads me in paths of righteousness
3c	לְמַ֣עַן שְׁמֽוֹ׃	for the sake of his name.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

He is a source of refreshment like no other; when I feel physically deprived of food, water, and rest, He restores my life by giving me nourishment. YHWH, my shepherd, is more than a provider, he is also a guide. I am not lost or aimless because He leads me securely where I should go. Life is fraught with conflict and trial, and the only safe path is following YHWH closely, pursuing righteousness. My security is that he leads me in paths of righteousness which enable me to live a righteous life. My confidence is in knowing that, ultimately, he does this not merely for my sake but, rather, for the sake of his name, because he receives honor when his servants pursue righteousness. His reputation, or name, benefits. He chooses paths that honor him and care for me, because he is a good shepherd. A "right path" does not necessarily mean a safe path. Sheep may need to go on dangerous paths on their way to pasture or water. The safety comes not from the path but from the shepherd’s presence, because he protects his sheep.

• The figure of speech restores my life (נַפְשִׁ֥י יְשׁוֹבֵ֑ב) literally means "to bring back (one's) self" or "to restore a sense of well-being," which may include things like "feeling refreshed after a good meal" or "feeling contented because of a major change in one's life situation."
  • The word we have rendered as life here is often translated as soul in English (NIV, ESV, KJV, NRSV, etc.). The difficulty with this rendering is that it brings in the idea of a disembodied soul that has no real connection to the physical world. The previous verse has just spoken of physical refreshment, which suggests that the physical body was important to the psalmist here too. The NJB rendering spirit has some of the same issues as the rendering soul.
  • On the other hand, translations such as the GNT's he gives me new strength may focus too much on the purely physical side of things.
  • The Hebrew word 'life' (נֶ֫פֶשׁ) often refers to the complete person, both physical and spiritual, and so life is the preferred option for translation. The phrase my life (נַפְשִׁ֥י) can simply be rendered as me.
• The word for lead in verse 3 is a different Hebrew word (נחה) than the one in verse 2. While the verb in verse 2 referred to leading to water, the one in verse 3 "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." Both verbs also occur near one another in Exod 15:13.
• The phrase paths of righteousness (בְמַעְגְּלֵי־צֶדֶק) could have two different meanings, because the key term righteousness can refer either to something that is safe/correct, or to something that is ethically and religiously good:
  • The phrase can mean right paths; in other words, paths that are "safe" or "correct," where no harm will happen to people or animals. These paths lead to pastures, wells, or the flock. Many English translations follow this sense of the phrase (NIV, ESV, NABRE).
  • The phrase can refer to "Yahweh’s guidance on the way of life in accordance with his 'ethical code' of conduct, in other words, the Torah.” Translations that emphasize this sense include the ESV (paths of righteousness) and Hausa CLB (hanyar adalci).
  • More than likely, the phrase carries a poetic, intentional double meaning here. It means both that YHWH will keep his sheep safe and provide for him; and that the "sheep" (in this case, David) will obey YHWH's instruction. It may be difficult for some languages to capture both senses of the phrase, and so it may be necessary to supply two words to capture the full sense. Examples might include safe and right. For more detail, see The Text and Meaning of Ps. 23:3b.
• The word name refers not just to someone's actual name, but also to that person's reputation and character. When it refers to YHWH's name, the word carries "overtones of fame, honor, influence, and power." YHWH's reputation is tied to his commitment to care for his "sheep."
  • In many languages a straightforward rendering of the phrase for the sake of his name (or his name's sake) would not clearly communicate that the intended meaning is YHWH's reputation and honor. In such cases, translators may consider the following strategies to make the the meaning clear:
    • so that his name may be honored (Hausa CLB).
    • to show his glory (French PDV)
    • bringing honor to his name (NLT)
    • for the sake of his reputation (NET)

v. 4

v.	Hebrew	Close-but-Clear
4a	גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת	Even when I walk in a valley of darkness,
4b	לֹא־אִ֘ירָ֤א רָ֗ע	I will not fear harm,
4c	כִּי־אַתָּ֥ה עִמָּדִ֑י	because you are with me.
4d	שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ	Your rod and your staff,
4e	הֵ֣מָּה יְנַֽחֲמֻֽנִי׃	they comfort me.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Therefore, Even when I walk in a valley of darkness under threat of predators and enemies, I will not fear harm, because you, YHWH, are with me. Your rod defends me against predators and your staff directs me, making it so I always know where to go: because they offer me both protection and guidance, they comfort me.

• For a number of reasons, verse 4 stands out within this psalm. See the section on Prominence for discussion.
• The combination Even when (גַּ֤ם כִּֽי) is complex, and has several features for the translator to consider:
  • In part, it conveys that the action of the first phrase 'I walk through a valley of darkness' and the action of the second phrase 'I will not fear harm' are normally incompatible. In other words, they do not normally happen at the same time. In English, the word 'even' helps to convey this meaning. The KJV's yea, which might be misunderstood to mean yes, should be avoided.
  • In part, it conveys that the event described in the phrase 'I walk through a valley of darkness' is a potential event that may or may not be a reality at the time of speaking.
    • Many English translations render this part of the phrase as if or though, with the resulting phrase even if (GNB) or even though (ESV, NIV, NRSV). However, these renderings can suggest that going through difficult times is unlikely to happen.
    • In contrast, we believe that the psalmist thought the event 'I walk through a valley of darkness' was likely to happen. So, we prefer to render this part of the phrase as 'when,' with the resulting phrase even when (as found in NLT, CSB, NET).
  • In some languages, rendering a potential-but-likely action may impact the tense, aspect, and/or mood of the verb I walk. Furthermore, the relationship between the two phrases may impact the time, aspect and mood of both the verb 'I walk' and the verb I will not fear.
• A valley of darkness is a valley where the danger of death exists because of wild animals and robbers. Here, the phrase is used as a metaphor for going through difficult times.

• The word translated as valley (בְּגֵ֪יא - "in a valley") occurs only here in the Psalms. A valley is a long, low area of the earth's surface that is surrounded by hills or mountains. In the hill country of Judah, there were many narrow valleys that were surrounded by steep cliffs. It was difficult to go down into the valleys or to climb out of them. The valleys were often dark, and wild animals and robbers hid in them. It could be very dangerous to travel through the valleys, and it was much safer to go on paths over the hills.

• Although many English translations render this word with the definite article (the valley), the definite article does not appear in Hebrew.
  • Some languages may not have a specific word for a valley. For example, the Hausa CLB renders it hole, which emphasizes that it is an exposed space below the ground-level, is often dark, and is a place where a person might become trapped. The Hausa LMT renders it road, which emphasizes the idea that the person is on a journey, as the verb 'walk' suggests.
• The word translated here as darkness (צַלְמָוֶת) is disputed by scholars. There are three possible options for understanding and translating this word:
  • The first option is that it means "shadow of death," and the word is a combination of Hebrew words for "shadow" (צֵל) and "death" (מָוֶת). This is the reading of the ESV, KJV, and NASB.
  • The second option is that it means "deepest darkness" or "dark as death," in other words, it describes the most extreme kind of darkness. This is the reading of the NEB and JPS.
  • The third option is that it means 'darkness,' and comes from a verb meaning "to be dark" (צלם). This word tends to be associated with darkness in the Bible and is sometimes parallel to words related to the category of "darkness." This interpretation fits well in the context of Psalm 23, and it is our preferred reading.
  • In any case, the basic sense of the word is that it functions as a metaphor for difficult experiences.
  • For an in-depth discussion of the issue, see The Meaning of צלמות in Ps 23:4.
• The Hebrew word translated harm (רָע) functions here as a noun.
  • Some English translations render it danger (ESV, CSB, NET) or evil (NIV, NRSV, LEB).
    • In some languages, a person can only fear a volitional being or a negative event. In such cases, it may be best to paraphrase I will not fear that something harmful will happen to me.
  • Some translations choose not to render the term at all, but rather focus on the fear: I will not be afraid (GNT, NLT), I have no fear of anything (French PDV), or I will not be afraid of anything (Hausa CLB). However, we recommend translating the Hebrew term for harm/danger, if possible. Including the term will result in a translation that is closer to the meaning of the Hebrew, is more specific, and is more vivid than leaving the term out.
• The phrase because you are with me has some important features:
  • For a number of reasons, this phrase is the most prominent part of the psalm. It is at the exact center of the psalm. See the section on Prominence for more discussion.
  • The pronoun you refers to YHWH. This is the point at which the psalm shifts from talking about YHWH to talking directly to YHWH.
    • In some languages, it may be necessary to say something like because you, YHWH, are with me in order to make it clear that the pronoun refers to YHWH.
  • YHWH is everywhere (Ps 139:7-12) and therefore cannot be limited to one location. At the same time, a person can affirm that YHWH is indeed present in that person's life, and that is what David is doing here. Here, YHWH's presence means that he will support David and act on David's behalf to protect and provide for him.
• The words your rod and your staff (שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ) are images that symbolize YHWH's presence, protection, and guidance. They are two different instruments used by shepherds:

• A rod was used by shepherds as a weapon to defend the flock against wild animals.
  • A staff was used as a walking stick, for support when standing, and to prod the sheep in the right direction.
  • Some cultures may not have two different words that describe these two different instruments. In this case, one word can be used. It can also be helpful to identify the sticks as the kinds that belong to a shepherd. A translation that does both is the French PDV: your shepherd's staff.

• Some cultures may have no concept of a rod and staff for shepherding. In this case, translators may focus on strategies to communicate the main idea of the image, such as:
  • Substitute the function of the rod (which is to defend) and the function of the staff (which is to guide) for the terms themselves. An example of a translation that does this (although in reverse order) is the French NFC: you guide me, you defend me. Another is the French S21: your guidance and your support, though this translation misses the function of the rod as defending the sheep from predators.
  • Explain the function of each kind of stick within the translation, such as your rod, which defends me; your staff, which comforts me.
  • Retain 'your rod and your staff' in the body of the translation, but provide an explanation in a footnote.
• The pronoun they (הֵ֣מָּה) refers to 'your rod and your staff.' Some French versions render the pronoun as presenting the rod and staff: your rod and your staff: here they are, my comfort (NBS, NVS, NFC) or Your guidance and your support: here they are, what comforts me (S21). This is a possible function of the pronoun.
• To comfort (נחם) is associated with bringing relief to someone by providing assurance, security, and safety.
  • See the diagram below for a more detailed look at the Hebrew understanding of the word (green circle on the right), our modern English understanding of the idea (yellow circle on the left), and what the two understandings have in common (the middle section where the two circles intersect):

• This verb is one that is normally performed by humans, which means that 'your rod and your staff' are doing an act that is normally only performed by humans (this is called personification).

VERSES 5—6: My Host

• The second section is bound together by three features:
  • 1) YHWH is portrayed through the imagery of David's host
  • 2) in Hebrew, there is a repetition of sounds (תַּעֲרֹ֬ךְ ל and לְאֹ֣רֶךְ - ta'arok le and lorek) at the beginning of verse 5 and the end of verse 6.
  • 3) both verses contain four lines each.
• Just like in the first section, the main emotion expressed here is confidence.

v. 5

v.	Hebrew	Close-but-Clear
5a	תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן	You arrange a table before me
5b	נֶ֥גֶד צֹרְרָ֑י	in the presence of my adversaries.
5c	דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י	You have anointed my head with oil.
5d	כּוֹסִ֥י רְוָיָֽה׃	My cup is overflowing.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

You care for me even more than a shepherd cares for his sheep, though. You treat me like an honored guest, whom you have chosen to invite under your protection, to provide for all my needs. You act like a gracious host: You arrange a table before me, setting out abundant food and drink. Like the shepherd who ensures both that the sheep eat and drink and also that they are protected from predators, you not only provide food and drink, but you do so in the presence of my adversaries — my enemies get to see your abundant provision for me! Not only can they not harm me, as long as I am under your protection, but they see and know that I am under your care. They would like to attack and defeat me, but you do the opposite: you treat me as an honorable guest: You have anointed my head with fine, spiced oil the way gracious hosts do, and now you fill the table with food and drink. In fact, you provide so much that I cannot even drink it all before you pour more wine. You provide so much that My cup is overflowing.

• In this section, the psalmist uses the image of a host, that is, a person who receives or entertains guests, to describe YHWH. The following table compares various characteristics of a host with characteristics of YHWH:

• To arrange a table does not mean to build a table. It means to set out food and drink for dining. Here it is used as an image to convey a gesture of hospitality by honoring a guest with a meal.
  • The word translated as table (שֻׁלְחָ֗ן) was usually a piece of furniture made of wood. It may also refer "to something that has been spread out," like animal skin or leather, to be a flat surface for eating food.
  • In the Hebrew culture, to arrange a table for someone is a way to honor them. In some cultures, a literal translation of arrange a table would not communicate that a guest is being honored at a meal. In such cases, the meaning is more important than the image itself. For example, the Hausa CLB captures the meaning well in its translation: you prepared a party for me. In Hausa culture, to prepare a party for someone shows that person high honor, and the party always contains much good food. The French NFC and Spanish NVI are similar, using the word banquet instead of 'table.' Another strategy is to retain the image of a table but explain its meaning, such as, you honor me by arranging a table.
• The phrase in the presence of my adversaries (נֶ֥גֶד צֹרְרָ֑י) emphasizes that the psalmist is safe and secure even when his enemies are near, because YHWH is the host of the banquet. In the world of the Bible, "the host is obliged to protect his guest from all enemies, at all costs."
  • The Hebrew preposition we have rendered in the presence of (נֶגֶד) literally says something like to the face of. The NJB renders it under the eyes of, but the Hebrew text does not use the preposition under or the word eyes. In many languages, the simplest way to render the phrase 'in the presence of' would be to use a preposition, like in front of (NABRE) or before (Hausa CLB). Translators may also consider using a verbal idea: when my enemies are near.

Graphic representation of a guest being anointed by Freeman 1998, 314.

• The phrase you have anointed my head with oil (דשן) refers to rubbing a fine, spiced, sweet-smelling oil upon the psalmist's head. It is a sign "of the blessing of God." Moreover, "anointing with oil was a customary expression of hospitality" to welcome guests and refresh their skin in an arid climate.
  • The verb we have rendered you have anointed has some important features for translators:
    • This is not the typical Hebrew verb for "to anoint." The Hebrew verb used here in Psalm 23:5 normally means "to make fat" (דשׁן in the piel stem). As it is used here, the verb means anointing in terms of "an honoring of the guest and also echoes the idea of abundance." But it does not carry the meaning of marking someone for a change in status, such as when someone becomes a priest or king. That meaning is tied to the typical verb "to anoint," which is from a different Hebrew root (משׁח).
    • The tense of the verb you have anointed is unique within this psalm. Most of the other verbs in this psalm are in a form (yiqtol) that normally indicates future or present habitual action. However, anointed is in a form (qatal) that normally indicates an event has happened in the past. So, we have chosen to render it as a past event, though the past event continues to have an effect in the present time (using the present perfect tense, as the NASB does).
      • In ancient times, anointing happened before a meal. So, the psalmist is drawing the audience into the scene where he has already been anointed and is sitting to eat. This fits with the description of his cup that is currently overflowing.
  • Many cultures have no familiarity with anointing the head with oil, or the act of anointing someone's head means something very different in the local culture than it did in the Bible. In such cases, it will be important to make the meaning of the action clear.
    • One possible strategy is to make the meaning clear within the translation. For example:
      • rubbed my head with oil like [I am] a great guest (Hausa CLB).
      • you honored me by anointing my head with oil (see NLT)
      • you have anointed my head with oil to welcome me.
    • Another strategy is to add the information in a footnote.
  • In some cultures, the default meaning of oil is cooking oil. In other cultures, the default meaning of oil is petroleum, that is, gasoline. Either cooking oil or gasoline would clearly be an odd thing to rub on a person's head and are not what the psalmist is referring to here. So, it may be necessary in translation to be clear that this oil is a kind that is often rubbed on the body. For example, in French culture, oil rubbed on the body is perfumed, as it was in Hebrew culture (Songs 1:3; 4:10). So, some French translations render it as huile parfumée (BDS, PDV, NFC). Other languages may adopt similar strategies. For more on oil (שֶׁמֶן), see the diagram below:

• The phrase my cup is overflowing has some important features:
  • In the Bible, the word cup (כֹּוס) is often used in its literal sense (as in Gen 40, 44:2), but it may also be used figuratively. When the term "cup" (כֹּוס) is used figuratively, as it is here, it is often "a symbol of one's portion or lot in life." In other words, it is a symbol for the things a person has in life. In Ps 23:5, the cup is a symbol for all the benefits God provides for the psalmist.
  • The word overflowing (רְוָיָֽה) means that a container has been filled beyond capacity and liquid begins to spill out of it. It symbolizes "having more than enough of something." The image portrays YHWH as the host who provides in abundance for the psalmist (see the note on verse 1, "I lack nothing").
  • Thus, the meaning of the phrase 'my cup is overflowing' is not limited to having enough to drink, but rather it is a figure of speech that conveys having more than enough in life. So, translations like the French PDV you give me to drink in abundance should be avoided, if possible.
  • Some languages will require that the translation make clear who is filling the cup to overflowing. So, for example, the Hausa CLB say you filled my cup til it overflows and the French BDS says you make my cup overflow. In both cases, you refers to YHWH.

v. 6

v.	Hebrew	Close-but-Clear
6a	אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי	Surely goodness and loyalty will pursue me
6b	כָּל־יְמֵ֣י חַיָּ֑י	all the days of my life,
6c	וְשִׁבְתִּ֥י בְּבֵית־יְהוָ֖ה	and I will dwell in YHWH's house
6d	לְאֹ֣רֶךְ יָמִֽים׃	for as long as I live.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

With you as my shepherd and host, Surely your goodness and loyalty, instead of anything or anyone that could cause me harm, will pursue me all the days of my life, and I will dwell in YHWH's house, that is, I will continue to receive all the privileges and blessings of being your guest, in your presence, for as long as I live.

• The word we have rendered surely (אַךְ) can be understood in one of two ways:
  • It could mean only, so that it restricts the scope of what follows (CSB). In this case, what pursues the psalmist is restricted to 'goodness and loyalty.'
  • It could mean 'surely,' certainly, or indeed (as in most English translations; most French translations say oui). In this case, the psalmist expresses confidence in God's 'goodness and loyalty' to pursue him all the days of his life. Since Psalm 23 is widely regarded as a psalm expressing confidence and trust, we prefer this option.
• Both goodness and loyalty are characteristics of YHWH.
  • In some languages, it will be necessary to be clear that the goodness and loyalty are attributes of YHWH. To do this, several translations add the 2nd person possessive pronoun: your goodness and your loyalty. However, the rest of this verse refers to YHWH in the 3rd person, not the 2nd person (see the Poetic Feature Not Alone, Not Afraid for more detail). So, it may be best to supply 3rd person pronouns here: his goodness and his loyalty.
  • The word we have rendered as the noun goodness is the Hebrew adjective that means good (טֹ֤וב). Most translations render it as a noun because an adjective cannot be the subject of a verb (in this case, the verb pursue). Many languages lack a word for goodness that is related to the language's adjective for good, but may have another noun that is a close translation for goodness. For example, the Hausa CLB uses the word alheri, which can mean "grace, a kindness, or a good turn," that is, a good act.
  • The key word we have rendered as loyalty (חֶ֫סֶד) is one of the most theologically rich words in the Bible, and it appears many times in the psalms. The word refers a person or a deity's being committed to their obligations, which they show through their actions; often, it refers to YHWH's being lovingly committed to his people, for the sake of his covenant.
    • Most languages lack a single term that communicates the full meaning of the Hebrew term loyalty (חֶ֫סֶד). It includes both the idea of loving kindness and commitment. Some translations choose to render it simply as love, but this single word may be misleading in many languages because it is not descriptive enough and suggests other kinds of love besides what is meant by the Hebrew term. For example, the following diagram shows the similarities and differences between the English word love and the Hebrew term:

• Other translations render the word as fidelity or grace, but these words also limit the meaning of the Hebrew term. Since the word includes both loving kindness and commitment, one possible strategy is to render the single Hebrew with more than one word in the local language. For example, the Hausa CLB renders it your unchanging love. Other options include covenant loyalty (SEB) or faithful love.

• The phrase 'goodness and loyalty' is in an unusual order in Hebrew. This order emphasizes 'goodness and loyalty' as the things that pursue the psalmist amongst all the possible things that could pursue him, such as 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). So, verse 6a should be understood to mean Surely it is YHWH's goodness and loyalty that will pursue me all the days of my life. Translators should seek to imitate this emphasis in their translations, if possible.

• The phrase will pursue me (יִ֭רְדְּפוּנִי) combines with the phrases "he leads me" (verses 2b and 3b) and "because you are with me" (verse 4) to form a key poetic feature of this psalm. These verbs draw attention to the various ways in which the psalmist has felt YHWH's presence. The description of YHWH's position as "before, beside, and behind" means that the psalmist cannot escape God's presence. See the poetic feature "Before, Beside, Behind" for further discussion.
  • The Hebrew verb we have rendered as pursue (רדף) often has a sense that the person pursuing desires to cause harm to the person they are chasing. So, the use of this verb with "goodness and loyalty" as the subject is surprising. The diagram below compares the Hebrew verb (רדף) with the English word pursue:

• It is important that the verb 'will pursue me' conveys the idea of YHWH's attributes being behind the psalmist. So, rendering this verb as will accompany me (most French translations) or will be with me (GNT) hides a key poetic feature of the psalm. To avoid overtones of doing harm, translators may consider something like will follow me (ESV, NIV).

• The phrase I will dwell in YHWH's house is a figure of speech that has some important elements to consider:
  • The verb we have rendered as I will dwell (וְשַׁבְתִּי) is sometimes translated as I will return, due to the way the word is pointed in the Hebrew text. However, there are three reasons against this rendering: 1) the theme of dwelling in YHWH's house is common in other psalms, 2) the ancient translations rendered it as 'I will dwell,' and 3) taking the verb as I will return causes some challenges in terms of Hebrew grammar. So, the reading 'I will dwell' is preferred. For more detail, see the discussion here: The Text of Ps. 23:6b.
  • The psalmist does not literally dwell in YHWH's house in the same way a Levite resides in the temple. Instead, dwelling in YHWH's house is used to refer to living in YHWH's presence.
• The expression for as long as I live (אֹרֶךְ יָמִים) literally says length of days, which in Hebrew was a way to say "length of life, long life." It "does not mean 'forever'" since the psalm is about the psalmist's situation in the here and now, and there is no indication elsewhere in the psalm that it is about eternity. Additionally, the expression 'as long as I live' is parallel with the expression 'all the days of my life' in the previous line, and so the two most likely mean the same thing. The idea is that the psalmist will continue to receive all the privileges and blessings of being YHWH's guest for as long as he lives. Modern translations that follow this rendering include:
  • NVSR: pour la durée de mes jours
  • GNT: as long as I live
  • NRSV: my whole life long
  • Hausa CLB: dukan kwanakin raina.