Psalm 23 Verse-by-Verse

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Welcome to the Verse-by-Verse Notes for Psalm 23!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Overview

Psalm 23 "may be the most-beloved, most-sung, most-prayed, and most-studied poem in the Psalter." In the words of Spurgeon, Psalm 23 is "the pearl of psalms whose soft and pure radiance delights every eye." The majority of scholars have rightly regarded the poem as a psalm of confidence as demonstrated by the global speech act and emotional summary visuals displayed below. The psalmist's confidence is rooted in YHWH's presence with him, a theme portrayed through the poetry of the psalm.

The Hebrew words כִּי־אַתָּ֥ה עִמָּדִ֑י (because you are with me) in v. 4c are preceded and succeeded by 26 words, placing them at the very center of the psalm. The centrality of v. 4c and the occurrence of the divine name in the first and last verses emphasizes YHWH's constant presence with the psalmist. There was not one day of the psalmist's life when he was alone. No matter where the psalmist was (in green pastures, in a valley where danger is present, in YHWH's house), God was with him. See the poetic feature "Poetic Presence" for more details. See also the poetic feature "Before Beside and Behind" for more details on YHWH's position in relation to the psalmist.

Most interpreters of Psalm 23 have rightly identified two major sections (vv. 1-4 // vv. 5-6) that correspond to the depictions of YHWH as both a shepherd and a host. These two images are united by the common theme of YHWH's provision, protection, and presence which form the basis of the psalmist's confidence. Moreover, both sections are joined together by a chiastic pattern: ABB'A'. The A sections speak of YHWH in the third person and include two participants (YHWH and David). The B sections, on the other hand, address YHWH directly (in the second person) and include three participants (YHWH, David, and harm/adversaries). See the poetic feature Not Alone Not Afraid for further discussion.

My Shepherd (vv. 1-4)

In the first section, David portrays YHWH as his shepherd who provides for all of his needs. The shepherd imagery binds this section together. The presence of similar sounds further supports the grouping of these verses together (רֹ֝עִ֗י לֹ֣א אֶחְסָֽר v. 1 // and לֹא־אִ֘ירָ֤א רָ֗ע v. 4 ; and יְנַֽחֲמֻֽנִי - יַֽנְחֵ֥נִי - מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי vv. 2-4).

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).

Expanded Paraphrase

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,

Grammatical Diagram

Notes

• On the phrase by David (לְדָוִד) as a designation of authorship, see Ledavid.
• YHWH is my shepherd (יְהוָ֥ה רֹ֝עִ֗י): A 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 following table explores the shepherd imagery:

• The verb to lack (חסר) 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" [ESV]). 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

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.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• The prepositional phrase translated as in green pastures (בִּנְאֹ֣ות דֶּ֭שֶׁא) refers to the rich and verdant pastures where the sheep can graze and rest; i.e., they have enough food and do not need to move from place to place to be satisfied.
• The verb to make lie down (רבץ) 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 construct chain translated as water where I can rest (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 interpretation when it says, "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 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 verdant watered meadow, to which they have been safely led by their shepherd."
• The verb to lead (נהל) 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).

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.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• SDBH notes that the verb יְשׁוֹבֵ֑ב in the clause 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 near one another in Exod 15:13.
• On the meaning of paths of righteousness (בְמַעְגְּלֵי־צֶדֶק), see The Text and Meaning of Ps. 23:3b.

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.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• v. 4 stands out in several ways: (1) it has the most number of lines (five lines) of any verse in the psalm; (2) it is the peak of the ascending number of lines-per-verse (from monocolon to bicolon to tricolon to pentacolon); (3) it is the only place where personal pronouns appear in the psalm (אַתָּ֥ה "you" and הֵ֣מָּה "they"); and (4) v. 4 is the only verse with the presence of subordinating markers (גַּ֤ם כִּֽי - "even when" and כִּי "because"). Moreover, the Hebrew words כִּי־אַתָּ֥ה עִמָּדִ֑י (because you are with me) in v. 4c are preceded and succeeded by 26 words, placing them at the very centre of the psalm. See the poetic feature "Poetic Presence" for further discussion.

• v. 4c introduces a shift from speaking about YHWH in the third person to addressing him directly in the second person.
• The word translated as valley (בְּגֵ֪יא - "in the valley") occurs only here in the psalms. As Briggs and Briggs note, "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" [NEB]; "a valley of deepest darkness" [JPS, 1985]; etc.). Other interpreters understand צַלְמָוֶת to be a noun for "darkness" derived from the root צלם (”to be dark”). Some scholars who prefer this third option suggest the MT צַלְמָוֶת should be revocalized to either צַלְמוּת ("darkness") or צַלְמוֹת ("darkness"), while other scholars who prefer this third option argue that it is compatible with the MT vocalization. It is likely that צַלְמָוֶת is a noun for "darkness" derived from the root צלם ("to be dark") and originally pronounced צַלְמוּת. The change to צַלְמָוֶת probably occurred 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 Hebrew word translated harm (רָע) 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. This is the point at which 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" probably signifies 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" (Ross 2011, 565. Cf. also Gen 28:15; Exod 3:12; Isa 7:14; Matt 28:20).
• Your rod and your staff (שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ): In Ps 23:6, the rod and staff symbolize YHWH's presence, protection, and guidance.
  • 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)."
  • 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."
• 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:

My Host (vv. 5-6)

The second section is bound by the portrayal of YHWH as David's host and by the repetition of sounds (תַּעֲרֹ֬ךְ ל and לְאֹ֣רֶךְ) that form an inclusio around vv. 5-6. Furthermore, this section is also linked by a static number of lines (both verses contain four lines each).

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.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• The following table explores the host imagery:

• The word translated as table (שֻׁלְחָ֗ן) 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."
• To arrange 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).
• In the presence of my adversaries (נֶ֥גֶד צֹרְרָ֑י): 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."

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

• In Ps 23:5, the verb anoint (דשן) "refers to the head 'anointed (made fat) with oil' as a description of the blessing of God" (TWOT). Moreover, "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 (45:7; 92:10; 133:2; Am 6:6; Lk 7:46) made by adding perfumes to olive oil." For more on oil (שֶׁמֶן), see the Venn diagram below:

• In the Bible, the word cup (כֹּוס) 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

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	וְשִׁבְתִּי* בְּבֵית־יְ֝הוָ֗ה*	and I will dwell in YHWH's house
6d	לְאֹ֣רֶךְ יָמִֽים׃	for as long as I live.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• The verb to pursue (רדף) is often used with "hostile purpose" (BDB), 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) below:

• The verb will pursue me (יִ֭רְדְּפוּנִי), along with the verbs "he leads me" (יְנַהֲלֵֽנִי, v. 2b) and "he leads me" (יַֽנְחֵ֥נִי, v. 3b) and the phrase "because you are with me" (כִּי־אַתָּ֥ה עִמָּדִ֑י, v. 4) are part of a key poetic feature of this psalm. See the poetic feature "Before, Beside, Behind" for further discussion. In sum, the use of these verbs draws attention to the various ways in which the psalmist has felt YHWH's presence. In the fields and streams, YHWH leads him (i.e., YHWH is before him). In the midst of danger, YHWH stands beside him. And as the psalmist looks ahead to the rest of his life, he knows YHWH's goodness and loyalty will chase after him (i.e., YHWH's attributes will pursue the psalmist from behind). By characterizing YHWH's position as "before, beside, and behind," the psalmist acknowledges the inescapability of God's presence. In other words, God surrounds David and hems him in (cf. Pss 125:2 and 139:5).

• 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, "to dwell in YHWH's house" is a common theme in other psalms. Second, whereas the use of the preposition בְּ ("in [YHWH's house]") with the verb וְשַׁבְתִּי ("and I will return") would be odd, it is natural with the verb יָשַׁב ("to dwell"). Third, our earliest witnesses to the text of the psalm (as early as the Septuagint) understood the verb to be a form of יָשַׁב ("to 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 expression אֹרֶךְ יָמִים ("length of days" >> "length of life, long life" >> for as long as I live) "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").

Legends

Grammatical diagram

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.

Shapes and colours on grammatical diagram

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

Phrase-level Legend

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.

Expanded paraphrase

(For more information, click "Expanded Paraphrase Legend" below.)

Expanded Paraphrase Legend

Expanded paraphrase legend
Close but Clear (CBC) translation	The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions	Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.

Bibliography

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Footnotes

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