Psalm 23 Grammar

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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 "Expand" to the right.)

The grammatical diagram provides a way to visualise how different parts of a sentence work together. It represents the “surface-level” grammar, or morphosyntax, of a sentence. Morphosyntax includes both the form of words (morphology) and their placement in the sentence (syntax). This approach to visualising the text, based on the Reed-Kellogg diagramming method, places the grammatical subject in one slot, the verb in another slot, and modifiers and connectives in other slots.

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Grammar Visuals for Psalm 23

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.)

Grammar Legend

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.

v. 1

• On the phrase by David (לְדָוִד) as a designation of authorship, see Ledavid.
• 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. 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).

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)." Some of the shepherd's professional duties included leading, feeding, sheltering, and protecting the flock.

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." 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"). 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)."

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.
• 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." 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 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. Since מֵ֖י is in construct to מְנֻחֹ֣ות (rest, resting places), the plural of מֵ֖י probably led to the plural of מְנֻחֹ֣ות. 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") or a plural of amplification ("the plural form is used to intensify the idea of the stem").

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." 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)." 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. 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"]) 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."

• The verb נהל ("to lead, guide") 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." 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). 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." 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.

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')." 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." 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.

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." 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. 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"; "a valley of deepest darkness"; 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 ("darkness") or צַלְמוֹת ("darkness"). However, other scholars suggest the MT vocalization should be maintained. 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.
• 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."
• שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ ("your rod and your staff"): In Ps 23:6, the rod and staff symbolize YHWH's presence, protection, and guidance.
  • 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." "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]." 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." 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)."
  • 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." 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." The staff was also "used to prod sheep in the right direction."
• הֵ֣מָּה יְנַֽחֲמֻֽנִי ("they comfort me"): Instead of reading הֵ֣מָּה ("they") as the 3mp personal pronoun, Dahood identifies "hēmmāh with the Ugaritic interjection hm, 'behold'." 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." Neither of Dahood's suggestions is reflected in the ancient versions; therefore, we prefer the MT readings.
• * See the Venn diagram of the verb to comfort (נחם).

v. 5

• E. Power proposed emending שֻׁלְחָ֗ן ("table") to שֶׁלַח ("missile, javelin, weapon"). This emendation results in the translation: "Thou preparest (or bearest) before me weapons against my enemies." Power assumes dittography for שֻׁלְחָן נֶגֶד (the final letter of שֻׁלְחָן would be a dittography of the first letter of the subsequent word נֶגֶד). Koehler and Morgenstern add their support to Power's proposal, but the lack of textual support makes his proposal unlikely. 
• שֻׁלְחָ֗ן ("table") may refer "to something that has been spread out; hence: = a flat surface on which food has been spread out for eating ◄ usually made of wood but can be a piece of animal skin or leather ► used in private and public occasions, and frequently for sacred uses in the tabernacle and temple."
• "You arrange" (תַּעֲרֹ֬ךְ) a table means to set out food and drink for dining. This was a gesture of hospitality (Gen 18:1–8; Exod 2:18–20. Cf. also Ps 78:19 in which לַעֲרֹךְ שֻׁלְחָן symbolizes YHWH's provision for Israel in the wilderness). Kidner noted that "to eat and drink at someone's table created a bond of mutual loyalty, and could be the culminating token of a covenant. It was in Exodus 24:8-12, when the elders of Israel 'beheld God, and ate and drank'; it was so again at the Last Supper, when Jesus announced 'This cup is the new covenant in my blood' (1 Cor 11:25)." Perhaps the use of this metaphor may serve to indicate the psalmist being in a covenantal relationship with YHWH (cf. also Ps 23: 6).
• נֶ֥גֶד צֹרְרָ֑י ("in the presence of my adversaries"): Although the psalmist is in the presence of his adversaries, he is safe and secure for YHWH is the host. "In accordance with Oriental customs, the host is obliged to protect his guest from all enemies, at all costs." Therefore, "the presence of the psalmist’s enemies is no threat to him; he is under Yahweh’s protection and care. There may be a tone of derision, as the psalmist taunts his enemies by reminding them that they cannot harm him."
• דשן ("make fat" >> "anoint head"). In Ps 23:5, the verb דשן "refers to the head 'anointed (made fat) with oil' as a description of the blessing of God" (Cf. Venn diagram for דשן). Moreover, the "anointing with oil was a customary expression of hospitality." Prior to entering the banqueting room, it was customary for the host to "anoint the honored guest with oil (Pss 45:7; 92:10; 133:2; Am 6:6; Lk 7:46) made by adding perfumes to olive oil."
• See the Venn diagram of oil (שֶׁמֶן).
• Instead of the MT reading כֹּוסִ֥י ("my cup"), the LXX reads καὶ τὸ ποτήριόν σου (= וְכוֹסְךָ "and your cup"). Moreover, the LXX translates אַךְ׀ טֹוב as part of v.5 instead of v.6 as in the MT. This rendering results in καὶ τὸ ποτήριόν σου μεθύσκον (6) ὡς κράτιστον ("and your cup cheers me like the best [wine?]"). The LXX rendering is unlikely for it requires a different Hebrew text and lacks the support of both ancient and modern versions.
• In the Bible, the word "cup" is used in its literal sense (e.g., Gen 40, 44:2), but it is also used figuratively. When the term "cup" (כֹּוס) is used figuratively, it is often used as "a symbol of one's portion or lot in life." YHWH may fill a person's "cup" with blessing or judgment based on their obedience or disobedience. For example, the prophets pronounced judgment upon sinful nations, saying that they would drink of the cup of God's wrath (Jer 25:15). Therefore, the cup symbolizes God's judgment against sin. Alternatively, the cup may represent God's blessing (Pss 16:5; 23:5; 116:13; 1 Cor 10:16). Typically, the cup of blessing refers to deliverance or salvation, but it may simply represent a life filled with good things. In Ps 23:5, the cup is a symbol for all the benefits God provides for the psalmist.
• "Overflowing" (רְוָיָֽה); i.e., "to run out a mass of fluid over a container (Ps 23:5) . . . [it is] a reference to having more than enough of something." The imagery portrays YHWH as the host who provides in abundance for the psalmist (cf. note on Ps 23:1 - לֹ֣א אֶחְסָֽר - "I lack nothing").

v. 6

• אַךְ is a focal particle that may be interpreted in two different ways:
  • Option 1 (preferred): אַךְ can be treated as an asseverative particle, which can be translated as "surely," "certainly," or "indeed." We favored this option for two main reasons. First, "surely" expresses a confidence in God's goodness and loyalty that is not explicit in the alternative translation, "only." Taking into account that Ps 23 is widely regarded as a psalm of confidence/trust, "surely" fits better than "only." Second, as an asseverative particle, אַךְ has a broad scope; i.e., it encompasses the whole clause. The psalmist expresses deep confidence that YHWH's goodness and loyalty will pursue him throughout life. This option is supported by the majority of modern translations (e.g., NIV, NLT, ESV, NET, etc.).
  • Option 2: אַךְ can be treated as a restrictive particle translated as "only." Two main reasons support this position. First, "אַךְ is primarily a focus particle, governing one constituent ('only x')." Second, this reading fits the context of Ps 23. The verb רדף ("be behind, follow after, pursue, persecute") is normally something that enemies do. However, in Ps 23 (where the psalmist experiences YHWH’s protective hospitality), the only "enemies" that pursue the psalmist are "goodness and loyalty" ("In YHWH’s house, I am safe and sound, and only goodness and loyalty [and no real enemies] will pursue me"). Although this option is plausible, we have opted for option 1 because the scope in a restrictive אַךְ ("only") is restricted to goodness and loyalty instead of encompassing the whole clause (which would include the length of YHWH's pursuit - "all the days of the psalmist's life"). Therefore, this rendering loses some of the nuances that are present with the asseverative rendering. For modern translations supporting this rendering, see CSB and YLT. Moreover, the contrast between "YHWH's goodness and loyalty" pursuing David instead of other things (such as adversaries) pursuing him is still evident in the focus-fronting of ט֤וֹב וָחֶ֣סֶד (see the word order notes on Macrosyntax), even when אַךְ is interpreted as having scope over the whole clause, as we have preferred.
• The Hebrew word טוֹב can function either as an adjective or a noun. BDB and DCH, for example, analyze it as a noun in v. 6 (טוֹב goodness).
• For the MT טוֹב, the Peshitta added a second person singular pronoun suffix (ܛܝܒܘܬܟ - "your grace").
• For the MT word חֶסֶד the LXX and the Peshitta added a second person singular pronoun suffix (LXX - τὸ ἔλεός σου; Peshitta -  ܘܪ̈ܚܡܝܟ - "your mercy"). 
• The addition of the second person singular pronoun suffixes by the Peshitta and the LXX to the MT words טוֹב and חֶסֶד is supported by some modern translations such as NIV ("Surely your goodness and love. . ."), NLT ("Surely your goodness and unfailing love . . ."), NET ("Surely your goodness and faithfulness . . ."), etc.
• One of the most debatable issues of Psalm 23 concerns the verb וְשַׁבְתִּי. Although the Masoretic text reads וְשַׁבְתִּי (from the root שׁוּב - "to return"), we have followed the majority position in reading the text as *וְשִׁבְתִּי* (from the root יָשַׁב - "to dwell"). Three main reasons support our preferred interpretation. First, the reference "to dwell in YHWH's house" is a common theme in other psalms. Second, the use of the preposition בְּ ("in") with the verb וְשַׁבְתִּי ("and I will return") is odd. The preposition בְּ is more commonly used with verbs derived from the root יָשַׁב ("to dwell") than from the root שׁוּב ("to return"). Third, the LXX and Symmachus support this reading. It is possible that some of the other ancient versions (Targum, Jerome Hebr., and Peshitta), are actually reading וְשִׁבְתִּי (lit.: “my dwelling [will be]...”) but translating it as “I will dwell”, which would have the same English translation as וְיָשַׁבְתִּי ("and I will dwell"). In terms of interpretation, the psalmist does not literally dwell in YHWH's house as a Levite resides in the temple. Instead, "dwelling in YHWH's house" is used to refer to living in YHWH's presence. For a thorough analysis of this exegetical issue, including a review of all the different readings, see The Text of Ps. 23:6b.
• The verb "to pursue" (רדף) is often used with "hostile purpose," with a sense of causing harm (e.g., Pss 7:2; 18:38; 69:27; 71:11; etc.) so the use of this verb with "goodness and loyalty" as the subject is surprising. Of all of the things that could pursue David such as disaster (Prov 13:21); the angel of the Lord (Ps 35:6); sword, famine, and pestilence (Jer 29:18); and adversaries (Ps 71:10-11), it is YHWH's goodness and loyalty that pursues David.
• See the Venn diagram of the verb to pursue (רדף).
• חַיָּי ("my life"): The noun חַיִּים "life" is pluralia tantum; i.e., a noun used in the plural only, with no singular form attested. Most of these nouns are abstract in meaning (JM §90f). "An abstract noun is quite often expressed by a plural, which properly speaking aims at the various concrete manifestations of a quality or of a state." In the case of חַיִּים, Joün Muraoka suggested including this noun under the category plural of abstraction - state. "Since a state is essentially durative, [חַיִּים could] probably be explained by the idea of extension in time."
• אֹרֶךְ יָמִים ("length of days" >> "length of life, long life" >> "for as long as I live"). The expression אֹרֶךְ יָמִים "does not mean 'forever'; the viewpoint of the poem is in and of the here and now and is in no way eschatological." Moreover, the expression אֹרֶךְ יָמִים is parallel with the former expression כָּל־יְמֵ֣י חַיָּי ("all the days of my life"). The idea is that the psalmist will dwell in YHWH's house for "the rest of his life," that is, he will continue to receive all the privileges and blessings of being YHWH's guest, in YHWH's presence, for as long as I live (NVSR: "Pour la durée de mes jours"; GNT: "as long as I live" [So, Kraus 1988, 304]; NRSV: "my whole life long").

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