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Psalm 23
"The Lord is my shepherd"
Illustration from The Sunday at Home, 1880
Other name"Dominus reget me"
Writtenaround 1000 BC
Textattributed to King David
LanguageHebrew (original)
Psalm 23
BookBook of Psalms
Hebrew Bible partKetuvim
Order in the Hebrew part1
CategorySifrei Emet
Christian Bible partOld Testament
Order in the Christian part19

Psalm 23 is the 23rd psalm of the Book of Psalms, beginning in English in the King James Version: "The Lord is my shepherd". In Latin, it is known by the incipit, "Dominus regit me".[1][2][3][4] The Book of Psalms is part of the third section of the Hebrew Bible,[5] and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 22.

Like many psalms, Psalm 23 is used in both Jewish and Christian liturgies. It has often been set to music.

Interpretation of themes

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Psalm 23 is often referred to as the "Shepherd's Psalm".

The theme of God as a shepherd was common in ancient Israel and Mesopotamia. For example, King Hammurabi, in the conclusion to his famous legal code, wrote: "I am the shepherd who brings well-being and abundant prosperity; my rule is just.... so that the strong might not oppress the weak, and that even the orphan and the widow might be treated with justice."[6] This imagery and language were well known to the community that created the Psalm,[clarification needed] and it was easily imported into its worship.[citation needed]

Psalm 23 portrays God as a good shepherd, feeding (verse 1) and leading (verse 3) his herd. The "rod and staff" (verse 4) are also the implements of a shepherd. Some commentators see the shepherd imagery pervading the entire psalm. It is known that the shepherd is to know each sheep by name,[citation needed] thus when God is given the analogy of a shepherd, he is not only a protector but also the caretaker. God, as the caretaker, leads the sheep to green pastures (verse 2) and still waters (verse 2) because he knows that each of his sheep must be personally led to be fed. Thus, without its shepherd, the sheep would die either by a predator (like the wolf) or of starvation, since sheep are known for their helplessness without their shepherd.

J. Douglas MacMillan argues that verse 5 ("Thou preparest a table before me") refers to the "old oriental shepherding practice" of using little raised tables to feed sheep.[7]: 78  Similarly, "Thou anointest my head with oil" may refer to an ancient form of backliner – the oil is poured on wounds, and repels flies. MacMillan also notes that verse 6 ("Goodness and mercy shall follow me") reminds him of two loyal sheepdogs coming behind the flock.[7]: 82 

The header or first verse of the Psalm ascribes authorship to King David, said in the Hebrew Scriptures to have been a field shepherd himself as a youth. However, some scholars do not agree with this attributed authorship and hypothesize various other possibilities, commonly dating it to the post-exilic period.[8]

Taken together, Psalms 22, 23, and 24 are seen by some as shepherd psalms, where the good shepherd lays down his life for the sheep as a suffering servant and king.[9]

Text

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The following table shows the Hebrew text[10][11] of the Psalm with vowels, alongside the Koine Greek text in the Septuagint[12] and the English translation from the King James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and the Masoretic Text come from different textual traditions.[note 1] In the Septuagint, this psalm is numbered Psalm 22.

# Hebrew English (Early Modern) Greek (Koine)
1 מִזְמ֥וֹר לְדָוִ֑ד יְהֹוָ֥ה רֹ֝עִ֗י לֹ֣א אֶחְסָֽר׃‎ A Psalm of David. The LORD is my shepherd; I shall not want. Ψαλμὸς τῷ Δαυΐδ. - ΚΥΡΙΟΣ ποιμαίνει με καὶ οὐδέν με ὑστερήσει.
2 בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃‎ He maketh me to lie down in green pastures: he leadeth me beside the still waters. εἰς τόπον χλόης, ἐκεῖ με κατεσκήνωσεν, ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέ με,
3 נַפְשִׁ֥י יְשׁוֹבֵ֑ב יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃‎ He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. τὴν ψυχήν μου ἐπέστρεψεν. ὡδήγησέ με ἐπὶ τρίβους δικαιοσύνης ἕνεκεν τοῦ ὀνόματος αὐτοῦ.
4 גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת לֹא־אִ֘ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃‎ Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανάτου, οὐ φοβηθήσομαι κακά, ὅτι σὺ μετ᾿ ἐμοῦ εἶ· ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν.
5 תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֥נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃‎ Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. ἡτοίμασας ἐνώπιόν μου τράπεζαν, ἐξεναντίας τῶν θλιβόντων με· ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου, καὶ τὸ ποτήριόν σου μεθύσκον με ὡσεὶ κράτιστον.
6 אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כׇּל־יְמֵ֣י חַיָּ֑י וְשַׁבְתִּ֥י בְּבֵית־יְ֝הֹוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃‎ Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever. καὶ τὸ ἔλεός σου καταδιώξει με πάσας τὰς ἡμέρας τῆς ζωῆς μου, καὶ τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου εἰς μακρότητα ἡμερῶν.

There are frequently multiple renditions of the Psalms in the same language: for example renditions optimized for singing or chanting and renditions intended for study or exposition.

For example, there are three Latin versions of the Psalms associated with Jerome: the juxta Hebraicum derived from the Hebrew, the Gallican psalter, and the Roman Psalter. In Carolingian Europe, the Roman Psalter gave way to the Gallican in the liturgy (e.g. in the standard English Use of Sarum liturgies), but was still used in the Divine Office, while the Vulgate continued to use juxta Hebraicum until 1592, when it was standardized to use the Gallican version for public exegesis.

Similarly, in English the first Book of Common Prayer adopted Miles Coverdale's prose rendition, while the King James Version has its own translation. But Coverdale also published versions of Luther's translation, psalter versions more aligned with the Vulgate (for following Latin readings), and a translation of a French paraphrase. Coverdale's prose version was the basis of the popular metrical Whole Book of Psalms.[13]

Historical English

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# Old English[14]
(Late West Anglo-Saxon c.1050) 		Middle English
(Wycliff Early Version c.1382) 		Early Modern English
(Coverdale 1535) 		Church Modern English
(Challenor Douey Rheims 1752) 		Church Late Modern English
(Knox 1949)
1 (Dauid sanᵹ þysne twa and twenteoᵹeþan sealm...) Drihten me ræt: ne byð me nanes ᵹodes wan. The salm, ether the song of Dauid. The Lord governeth me, and no thing schal faile to me; The LORDE is my shepherde, I can wante nothinge. A psalm for David. The Lord ruleth me: and I shall want nothing. (A psalm. Of David.)

The Lord is my shepherd; how can I lack anything?

2 And he me ᵹeset on swyðe ᵹood feohland, and fedde me be wætera staðum, in the place of pasture there he hath set me. He nurschide me on the watir of refreischyng; He fedeth me in a grene pasture, ad ledeth me to a fresh water. He hath set me in a place of pasture. He hath brought me up, on the water of refreshment: He gives me a resting-place where there is green pasture, leads me out to the cool water’s brink, refreshed and content.
3 and min mod ᵹehwyrfde of unrotnesse on ᵹefean. He me ᵹelædde ofer þa weᵹas rihtwisnesse for his naman. he convertide my soule. He ledde me forth on the pathis of ritfulneysse; for his name. He quickeneth my soule, & bringeth me forth in the waye of rightuousnes for his names sake. He hath converted my soul. He hath led me on the paths of justice, for his own name's sake. As in honour pledged, by sure paths he leads me;
4 Þeah ic nu ᵹanᵹe on midde þa sceade deaðes, ne ondræde ic me nan yfel, for þam þu byst mid me, Drihten. Þin ᵹyrd and þin stæf me afrefredon (þæt is, þin þreaunᵹ, and eft þin frefrunᵹ). For whi thouȝ Y schal go in the myddis of schadewe of deeth; Y schal not drede yvels, for thou art with me. Thi ȝerde and thi staf; tho han coumfortid me. Though I shulde walke now in the valley of the shadowe of death, yet I feare no evell, for thou art with me: thy staffe & thy shepehoke coforte me. For though I should walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me. dark be the valley about my path, hurt I fear none while he is with me; thy rod, thy crook are my comfort.
5 Þu ᵹeᵹearwodest beforan me swiðe bradne beod wið þara willan þe me hatedon. Þu ᵹesmyredest me mid ele min heafod. Drihten, hu mære þin folc nu is: ælce dæᵹe hit symblað. Thou hast maad redi a boord in my siȝt; aȝens hem that troblen me. Thou hast maad fat myn heed with oyle; and my cuppe, fillinge greetli, is ful cleer. Thou preparest a table before me agaynst mine enemies: thou anoyntest my heade with oyle, & fyllest my cuppe full. Thou hast prepared a table before me against them that afflict me. Thou hast anointed my head with oil; and my chalice which inebriateth me, how goodly is it! Envious my foes watch, while thou dost spread a banquet for me; richly thou dost anoint my head with oil, well filled my cup.
6 And folᵹie me nu þin mildheortnes ealle daᵹas mines lifes, þæt ic mæᵹe wunian on þinum huse swiþe lange tiid oð lanᵹe ylde. And thi merci schal sue me; in alle the daies of my lijf. And that Y dwelle in the hows of the Lord; in to the lengthe of daies. Oh let thy lovynge kyndnes & mercy folowe me all the dayes off my life, that I maye dwell in the house off the LORDE for ever. And thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days. All my life thy loving favour pursues me; through the long years the Lord’s house shall be my dwelling-place.

Uses in Judaism

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Psalm 23 is traditionally sung during the third Shabbat meal[15][16] as well as before the first and second, and in some of Jewish communities during the Kiddush. It is also commonly recited in the presence of a deceased person, such as by those keeping watch over the body before burial, and at the funeral service itself.[17][18]

Uses in Christianity

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Eastman Johnson's 1863 painting The Lord Is My Shepherd, depicting a devout man reading a Bible

For Christians, the image of God as a shepherd evokes connections not only with David but with Jesus, described as the "Good Shepherd" in the Gospel of John.[19] The phrase "the valley of the shadow of death" is often taken as an allusion to the eternal life given by Jesus.

Orthodox Christians typically include this Psalm in the prayers of preparation for receiving the Eucharist.[citation needed]

The Reformation inspired widespread efforts in western Europe to make biblical texts available in vernacular languages. One of the most popular early English versions was the Geneva Bible (1557). The most widely recognized version of the psalm in English today is undoubtedly the one drawn from the King James Bible (1611).

In the Catholic Church, this psalm is assigned to the Daytime hours of Sunday Week 2 in the Liturgy of the Hours and is sung as a responsorial in Masses for the dead. In the Church of England's Book of Common Prayer, it is appointed to be read on the evening of the fourth day of the month.[20]

In the Agpeya, the Coptic Church's book of hours, this psalm is prayed in the office of Terce.[21] It is also in the prayer of the Veil, which is generally prayed only by monks.[22]

The psalm is a popular passage for memorization and is often used in sermons. Many phrases in the English translation of the psalm have become individually popular in their own right, in particular, “the Lord is my shepherd, I shall not want”, much of verse 4, and “my cup runneth over”.

Use in funerals

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In the 20th century, Psalm 23 became particularly associated with funeral liturgies in the English-speaking world, and films with funeral scenes often depict a graveside recitation of the psalm.[23] Official liturgies of English-speaking churches were slow to adopt this practice. In the Church of England, the Book of Common Prayer has only Psalms 39 and 90 in its Order for the Burial of the Dead, and in the Episcopal Church in the United States, Psalm 23 was not used for funerals until the 1928 revision of the prayer book.

Musical settings

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Metrical versions

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Main article: Metrical psalter
Tune Crimond
by Jessie Seymour Irvine (5 verses with intro)
Tune Brother James's Air
by James Leith Macbeth Bain (5 verses with intro)

In Christianity, a number of paraphrased versions of Psalm 23 emerged after the Protestant Reformation in the form of Metrical psalms — poetic versions that could be set to hymn tunes. An early metrical version of the psalm in English was made in 1565 by Thomas Sternhold. Other notable metrical versions to emerge from this period include those from The Bay Psalm Book (1640),[24] the Sidney Psalms by Philip Sidney, and settings by George Herbert and Isaac Watts.[24]

One of the best known metrical versions of Psalm 23 is the Christian hymn, "The Lord's My Shepherd", a translation first published in the 1650 Scottish Psalter.[25] Although widely attributed to the English Parliamentarian Francis Rous, the text was the result of significant editing by a translating committee in the 1640s before publication.[26] The hymn is one of the most popular hymns amongst English-speaking congregations today, and it is traditionally sung to the hymn tune Crimond, generally attributed to Jessie Seymour Irvine.[27][28] Other melodies, such as Brother James' Air or Amazing Grace, Belmont, Evan, Martyrdom, Orlington, and Wiltshire may also be used.[29]

Another popular Christian hymn to be based on Psalm 23 is "The King of Love My Shepherd Is" by Henry Baker (1868).[30]

Sternhold and Hopkins (1628)[31] Bay Psalm Book (1640)[32] Rous Psalter (1643)[33] The Scottish Psalter (1650)[34]

The Lord is only my support,
and he that doth me feed;
How can I then lack any thing,
whereof I stand in need?

The Lord to me a shepherd is,
want therefore shall not I.
He in the folds of tender-grass,
doth cause me down to lie.

My Shepherd is the Living Lord
And He that doth me feed
How can I then lack anything
whereof I stand in need?

The Lord's my Shepherd, I'll not want;
he makes me down to lie
in pastures green; he leadeth me
the quiet waters by.

Liturgical and classical

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Songs

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See also

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Notes

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References

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Works cited

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Psalm 23

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from Grokipedia
Psalm 23 is the twenty-third psalm in the , a central collection of ancient , prayers, and hymns forming part of the (Tanakh) and the Christian . Traditionally attributed to King David, it employs the of as a to convey themes of divine provision, guidance, and protection amid life's challenges. Renowned for its comforting imagery and concise structure, the psalm has become one of the most quoted and cherished passages in scripture, offering reassurance of faithful presence. The full text of Psalm 23, as rendered in the , comprises six verses that vividly illustrate the shepherd-host duality:
The Lord is my , I lack nothing.
He makes me lie down in green pastures,
he leads me beside quiet waters,
he refreshes my soul.
He guides me along the right paths
for his name’s sake.
Even though I walk
through the darkest valley,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.
You prepare a table before me
in the presence of my enemies.
You anoint my head with oil;
my cup overflows.
Surely your goodness and love will follow me
all the days of my life,
and I will dwell in the house of the Lord
forever.
Scholars note that the psalm's structure divides into two sections: verses 1–4 focus on as , emphasizing rest, renewal, righteous direction, and fearless passage through peril, while verses 5–6 transition to as host, highlighting abundance, honor, and perpetual security in divine fellowship. This imagery draws from ancient Near Eastern life, symbolizing royal care and covenant loyalty, with the "rod and staff" representing correction and support. The psalm's first-person perspective fosters a personal relationship with , underscoring trust over anxiety in times of distress. In , Psalm 23 exemplifies a psalm of confidence, expressing unwavering in God's rather than mere solace for , though its verses on the "darkest " evoke protection in mortality. Its Messianic undertones link to depictions of as the , reinforcing themes of eternal life and divine pursuit. Historically, the psalm may reflect David's experiences as both and fugitive, blending rural simplicity with profound theological depth. Psalm 23 holds profound liturgical and cultural significance across Jewish and Christian traditions, frequently recited during funerals, memorial services, , and to affirm divine companionship amid and uncertainty. Its poetic universality has inspired hymns, , and , providing timeless comfort and a model for responding to adversity with gratitude and hope.

Background and Composition

Authorship and Attribution

Psalm 23 is traditionally attributed to King , as indicated by its superscription in the , which reads "A Psalm of David" (מִזְמוֹר לְדָוִד), a designation common to many psalms in the collection. This attribution aligns with biblical narratives portraying David as both a in his youth and a king who invoked shepherd imagery in his leadership, such as in 2 Samuel 5:2 where he is described as the shepherd of appointed by . Scholars supporting Davidic authorship point to linguistic and thematic consistencies with other psalms explicitly linked to David, including shared vocabulary like "valley of the shadow of death" motifs echoing David's experiences of peril, and the personal tone of trust in divine protection that mirrors his life story as recorded in the books of . However, modern scholarship debates this traditional ascription, with many experts arguing against direct Davidic composition due to the psalm's potential post-exilic influences, such as echoes of Babylonian shepherd imagery from period, where Mesopotamian texts depict gods like as protective shepherds guiding exiles through wildernesses. Critics of Davidic authorship highlight the superscription's formulaic nature, suggesting it may reflect later assignments rather than historical authorship, and note the absence of specific autobiographical details tying it uniquely to David's era. In contrast, proponents counter that such imagery predates the exile and could stem from broader Canaanite traditions accessible in David's time, maintaining the psalm's compatibility with a United composition. Form-critical analysis, pioneered by in his seminal work The Psalms: A Form-Critical Introduction (1967), classifies Psalm 23 as a "psalm of confidence" or trust, characterized by its serene affirmation of divine care amid threats, distinct from laments or praises. Gunkel emphasized that such likely originated in individual settings of personal devotion, potentially composed by temple singers or scribes rather than kings, though he did not rule out Davidic origins for those with fitting superscriptions. This approach shifts focus from individual authorship to genre and Sitz im Leben (life setting), influencing subsequent scholars to view Psalm 23's attribution as more liturgical than biographical. Evidence from ancient Near Eastern parallels further complicates direct attribution, with Mesopotamian texts like the Hymn to portraying the sun-god as a leading the flock through dangers, a motif that parallels the psalm's depiction of as rod-and-staff bearer without implying Israelite borrowing from a specific post-exilic source. Ugaritic and Akkadian shepherd-god imagery, dating to the second millennium BCE, suggests these elements were part of a shared cultural repertoire in the , supporting the possibility of an early composition while challenging exclusive Davidic claims. The psalm appears in the Book of as part of the first Davidic collection (Psalms 1–41), reinforcing its traditional linkage to in the Masoretic Text tradition.

Date and Historical Setting

Traditionally, Psalm 23 is dated to around 1000 BCE during the reign of King David, with its composition potentially inspired by his youthful experiences as a in or the period of his flight from King , reflecting themes of divine guidance amid personal peril. Scholarly consensus on the psalm's date remains elusive, with estimates spanning the pre-exilic period of the BCE—supported by linguistic archaisms suggesting an early origin tied to cultic traditions—to the post-exilic era of the 5th or 4th century BCE, inferred from lexical influences and grammatical features characteristic of later Hebrew. In ancient Israel's socio-economic landscape, shepherding formed a of rural life, involving sedentary of sheep and goats for essential resources like , , and sacrificial animals, which sustained household economies and nomadic elements within the broader agrarian system. This practical reality underpinned the psalm's shepherd metaphor, extending it to royal and divine kingship, where is depicted as the ultimate -king ensuring Israel's protection and provision, paralleling biblical portrayals in Exodus 15:13 and :11–16. Such imagery resonated with wider Ancient Near Eastern traditions, where deities and rulers were frequently cast as shepherds safeguarding flocks through hazardous terrains; for instance, Akkadian texts from 18th-century BCE Mari archives use terms like nawû to denote both shepherds and protected pastures, while literature evokes gods confronting chaos in shadowy realms akin to the psalm's "valley of the shadow of death," and Babylonian kings like self-identified as the "shepherd of the people" to emphasize benevolent rule.

Text and Structure

Hebrew Original

Psalm 23 is preserved in the as a concise poem consisting of six verses, prefaced by the traditional superscription mizmor ləḏāwiḏ ("A Psalm of "), which attributes it to King in ancient Jewish tradition. The Hebrew text employs classical , characterized by its poetic economy and rhythmic flow, with no significant Masoretic variants altering its core reading across major medieval manuscripts like the or . The full Hebrew text, along with transliteration and a literal word-for-word English rendering, is presented below in table format for clarity. This interlinear breakdown highlights the verse-by-verse structure, drawing from the Westminster Leningrad Codex as the standard Masoretic base.
VerseHebrew TextTransliterationLiteral Word-for-Word English
1יְהוָ֥ה רֹ֝עִ֗י לֹ֣א אֶחְסָֽר׃Yah·weh rō·‘î, lō ’eḥ·sārYahweh [is] my shepherd, not I shall want
2בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃bin·’ō·wṯ de·še yar·bî·ṣê·nî; ‘al- mê mə·nu·ḥō·wṯ yə·na·hă·lê·nîIn pastures green He makes me to lie down, beside waters still He leads me
3נַפְשִׁ֥י יְשׁוֹבֵ֑ב יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃nap̄·šî yə·šō·w·ḇêḇ; yan·ḥê·nî bə·ma‘·gə·lê- ṣe·ḏeq, lə·ma·‘an šə·mōwMy soul He restores, He leads me in the paths of righteousness, for sake of His name
4גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת לֹא־אִ֘ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃gam kî- ’ê·lêḵ bə·ḡê ṣal·mā·weṯ lō- ’î·rā rā‘, kî- ’at·tāh ‘im·mā·ḏî; šiḇ·ṭə·ḵā ū·miš·‘an·te·ḵā, hêm·māh yə·na·ḥă·mu·nîYea though I walk through the valley of the shadow of death, no I will fear evil, for You [are] with me; Your rod and Your staff, they comfort me
5תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃ta·‘ă·rōḵ lə·p̄ā·nay šul·ḥān, ne·ḡeḏ ṣō·rə·rāy; diš·šan·tā baš·še·men rō·šî, kō·w·sî rə·wā·yāhYou prepare before me a table, in the presence of my enemies; You anoint with oil my head, My cup runs over
6אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כָּל־יְמֵ֣י חַיָּ֑י וְשַׁבְתִּ֥י בְּבֵית־יְ֝הוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃’aḵ ṭō·wḇ wā·ḥe·seḏ yir·də·p̄ū·nî kāl- yə·mê ḥay·yāy; wə·šaḇ·tî bə·ḇêṯ- Yah·weh lə·’ō·reḵ yā·mîmSurely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of Yahweh unto length of days
The poetic structure of Psalm 23 exhibits a chiastic pattern across its six verses, creating a symmetrical framework that centers on verse 4's declaration of amid peril, thereby emphasizing unwavering trust in as the poem's pivot. This chiastic arrangement pairs outer elements (verses 1 and 6: divine provision and eternal dwelling) with inner ones (verses 2–3 and 5: guidance and abundance), enclosing the core theme of protection. The poem predominantly uses forms, such as yarbitse ni ("He makes me lie down") in verse 2 and yenahale ni ("He leads me") in verse 2, conveying ongoing, habitual actions that portray 's care as continuous and reliable. vocabulary reinforces this imagery, with rō‘î ("my shepherd") in verse 1 derived from the root rā‘â meaning "to pasture" or "to tend," and ma‘gəlê ("paths") in verse 3 evoking the circular tracks (ma‘gāl) grazed by flocks under a 's guidance. Key linguistic elements include parallelism and alliteration, which enhance the text's rhythmic and mnemonic quality. Verses 1–3 feature synonymous parallelism, where ideas are restated for emphasis, as in verse 1's Yahweh rō‘î ("Yahweh [is] my shepherd") paralleled by the provision implied in lō’ eḥsār ("not I shall want"). Verse 4 shifts to antithetical parallelism, contrasting peril (bəḡê ṣalmāweṯ, "in the valley of the shadow of death") with security (lō’ ’îrā rā‘, "no I will fear evil") to heighten the theme of divine companionship. Alliteration appears notably in verse 5 with the repeated š sounds in ta‘ărōḵ ləpānay šulḥān ("You prepare before me a table") and diššantā baššemen ("You anoint with oil"), creating sonic cohesion around the banquet motif. Textual evidence from the Dead Sea Scrolls includes a partial fragment of Psalm 23 in 5/6Hev Psalms from Nahal Hever Cave of Letters, preserving verses 2–3 in a form identical to the Masoretic Text, demonstrating remarkable stability over centuries from the Herodian period to the medieval era. This alignment, with no substantive variants affecting the psalm's wording or structure in the extant portions, underscores the careful transmission of the text in Second Temple Judaism.

Key Translations

Psalm 23 has been translated into numerous languages since antiquity, with English versions evolving significantly from the onward to reflect linguistic changes, theological emphases, and cultural contexts. The earliest complete English Bible, Miles Coverdale's 1535 translation, rendered the opening verse as "The Lorde is my shepherde, I can wante nothinge," drawing from Latin, German, and earlier English efforts to make the text accessible to lay readers. This paved the way for the King James Version (KJV) of 1611, which standardized "The LORD is my shepherd; I shall not want," influencing English literature and worship for centuries. Later 20th-century translations shifted toward contemporary phrasing; the Jewish Publication Society (JPS) Tanakh of 1917 maintained a formal tone close to the KJV for Jewish usage, stating "The LORD is my shepherd; I shall not want," while prioritizing fidelity to the . The (NIV) of 2011 adopted more idiomatic English, such as "The LORD is my shepherd, I lack nothing," to enhance readability for modern audiences. Recent updates in translations like the (NRSV) incorporate where appropriate, though Psalm 23 remains largely unchanged in its core phrasing due to its poetic structure. The New World Translation of the Holy Scriptures (NWT, revised 2013) is notable for its use of "Jehovah" as the divine name and for rendering the difficult Hebrew phrase בְּגֵיא צַלְמָוֶת (bəḡê ṣalmāweṯ) in verse 4 as "valley of deep shadow" rather than "valley of the shadow of death" or "darkest valley." Its text for verse 4 is: "Though I walk in the valley of deep shadow, I fear no harm, For you are with me; Your rod and your staff reassure me." The following table compares key verses from select English translations, including the NWT, using the Hebrew original as the baseline for comparison:
VerseKJV (1611)JPS 1917NIV (2011)NWT (2013)Coverdale (1535)
23:1The LORD is my shepherd; I shall not want.The LORD is my shepherd; I shall not want.The LORD is my shepherd, I lack nothing.Jehovah is my Shepherd. I will lack nothing.The Lorde is my shepherde, I can wante nothinge.
23:4Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff, they comfort me.Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me; Thy rod and Thy staff, they comfort me.Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me.Though I walk in the valley of deep shadow, I fear no harm, For you are with me; Your rod and your staff reassure me.Yee, though I walke through the valley of the shadow of death, I will feare no euell: for thou art with me, thy staffe & rod comfort me.
23:5Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.Thou preparest a table before me in the presence of mine enemies, Thou hast anointed my head with oil; my cup runneth over.You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows.You prepare a table for me before my enemies. You refresh my head with oil; My cup is well-filled.Thou doest prepare a table before me in the face of mine enemies, thou doest annoynt mine head with oyle, and my cuppe runneth ouer.
The Chinese Union Version (CUV, 和合本), the most widely used Bible translation in Chinese Protestant communities, renders Psalm 23 as follows:
耶和华是我的牧者，我必不致缺乏。
他使我躺卧在青草地上，领我在可安歇的水边。
他使我的灵魂苏醒，为自己的名引导我走义路。
我虽然行过死荫的幽谷，也不怕遭害，因为你与我同在；你的杆，你的杖，都安慰我。
在我敌人面前，你为我摆设筵席；你用油膏了我的头，使我的福杯满溢。
我一生一世必有恩惠慈爱随着我；我且要住在耶和华的殿中，直到永远。
In addition to these English versions, the psalm has been translated into many other languages, including Portuguese. The Nova Versão Internacional (NVI), a contemporary translation widely used in Portuguese-speaking communities, renders the full psalm as follows:
Salmo 23
Salmo de Davi. 1 O Senhor é o meu pastor;
de nada terei falta. 2 Ele me faz repousar em pastagens verdejantes
e me conduz a águas tranquilas; 3 restaura-me o vigor.
Guia-me pelas veredas da justiça
por amor do seu nome. 4 Mesmo que eu ande
por um vale de densas trevas,
não temerei perigo algum,
pois tu estás comigo;
a tua vara e o teu cajado
me confortam. 5 Preparas um banquete diante de mim
na presença dos meus inimigos.
Unges a minha cabeça com óleo,
e o meu cálice transborda. 6 Certamente a bondade e o amor leal me seguirão
todos os dias da minha vida,
e habitarei na casa do Senhor para sempre.
The Septuagint (LXX), the Greek translation of the Hebrew Bible completed by the 2nd century BCE, significantly shaped subsequent versions, including the Latin Vulgate. In the LXX, Psalm 23 (numbered as 22) begins "Ὁ κύριος ποιμαίνει με, καὶ οὐδενὸς μου ὑστερήσει" ("The Lord tends/feeds me, and nothing shall be lacking to me"), using "poimainei" to convey shepherding as both guiding and providing. Verse 4 employs "σκιᾶς θανάτου" (skias thanatou, "shadow of death"), which influenced Jerome's Vulgate (late 4th century CE) to render it "in umbra mortis" ("in the shadow of death"), emphasizing peril while preserving the comforting divine presence; this phrasing carried into many Western translations. The Vulgate's Psalms, particularly the Gallican version based on the LXX, used "Dominus regit me, et nihil mihi deerit" ("The Lord rules/guides me, and nothing shall be wanting to me"), blending Greek nuances of governance with pastoral care. Other ancient and modern versions highlight translation challenges inherent in the Hebrew. The Syriac Peshitta, an early translation from the 2nd-5th centuries CE, opens with "Mar-Yah raya li v'la mchaysar ni" ("The Lord is my , and I shall not lack"), closely mirroring the Hebrew but adapting for Syriac idiom in imagery. Modern paraphrases like Eugene Peterson's The Message (2002) prioritize conversational tone, rendering verse 1 as ", my ! I don't need a thing," and verse 5 as "You serve me a six-course right in front of my enemies," to evoke everyday accessibility. A key challenge arises in verse 5's "shulchan" (table), which the Hebrew denotes as a prepared surface, often interpreted as a banquet symbolizing abundance amid adversity rather than a literal or meal setup; translators debate whether to emphasize (e.g., "table" in KJV) or provision (e.g., "spread" in some contemporaries), as the term evokes both feasting and without explicit context.

Themes and Interpretation

Shepherd and Protection Motifs

The shepherd motif in Psalm 23:1—"The Lord is my ; I shall not want"—draws on established biblical of divine guidance and care, evoking passages such as :7, where is described as the one "whose we are" as his people and the sheep of his hand, and :11, which portrays gathering the lambs in his arms and gently leading those with young. This opening verse personalizes the metaphor through first-person language, emphasizing an intimate, individual relationship with as protector and provider, rather than a national image. Verses 2–3 extend this with pastoral : "He makes me lie down in green pastures; he leads me beside still waters; he restores my soul; he leads me in paths of righteousness for his name's sake." In ancient Near Eastern context, green pastures represent places of nourishment and rest amid arid landscapes, while still waters signify safe, calm sources for drinking, avoiding turbulent streams that could endanger sheep; the restoration of the soul implies renewal from exhaustion or fear, guided by the 's direction toward righteous paths. The protection theme intensifies in verse 4: "Even though I walk through the valley of , I will fear no evil, for you are with me; your rod and your staff, they comfort me." This verse shifts to direct address ("you are with me"), heightening the personal amid adversity, such as dangerous ravines or threats in ancient life. The rod and staff were essential shepherd tools: the rod, a short club, served for defense against predators like lions or bears, as exemplified in David's own shepherding experiences (1 Samuel 17:34–35), while the staff, a longer crook, guided sheep, pulled them from peril, and disciplined gently to keep the flock together. Together, they symbolize God's dual role in warding off harm and directing the individual believer, offering comfort through assured proximity in life's darkest moments. This shepherd imagery parallels other Hebrew Bible texts, such as Genesis 48:15, where blesses his sons by invoking "the who has been my shepherd all my life long to this day," and 7:14, which pleads, " your people with your staff, the flock of your ." These connections underscore a recurring motif of as a faithful shepherd ensuring guidance and for his people, rooted in the vulnerabilities of ancient life.

Provision and Eternal Dwelling

In verses 5 and 6 of Psalm 23, the imagery transitions from the shepherd's guidance to that of a divine host providing lavish sustenance and everlasting refuge, underscoring themes of abundance and security. The psalmist declares, "You prepare a table before me in the presence of my enemies; you anoint my head with ; my cup overflows," portraying as a generous benefactor who ensures provision even amid adversity. This depiction highlights divine , where vulnerability is transformed into triumphant favor through God's unwavering care. The phrase "you prepare a table before me" draws on royal banquet imagery prevalent in ancient Near Eastern culture, symbolizing not mere survival but opulent feasting as an act of honor and protection. In this setting, the table represents a space of divine abundance set deliberately in view of foes, compelling the enemies to witness the psalmist's elevation under God's patronage. This contrast emphasizes how God's provision overrides human threats, turning potential peril into a testament of favor. The overflowing cup further amplifies this abundance, evoking inexhaustible blessings that surpass ordinary needs. The with oil in verse 5 carries dual symbolism of honor and healing, akin to the ritual pouring of oil on David's head in 1 Samuel 16:13, which marked divine selection and empowerment for leadership. In the psalm's context, this act conveys God's restorative touch, soothing wounds and affirming the recipient's esteemed status within the divine household. Such imagery reinforces the theme of holistic provision, where physical and spiritual nourishment converge under God's attentive hospitality. The psalm culminates in verse 6: "Surely goodness and shall follow me all the days of my life, and I shall dwell in the of the forever." Here, "dwell" (from the Hebrew yashav, implying to sit or reside; the reads from shuv "to return," often emended to yashav in scholarly interpretation) suggests settled residence or return to stability, while "house" (Hebrew bayit) connotes a place of enduring stability and familial belonging, evoking either continual temple worship in or perpetual communion with . This eternal dwelling assures unassailable security, with goodness and as pursuing agents of divine fidelity. These motifs of provision echo , particularly Proverbs 10:3, which states that "the does not let the go hungry, but he thwarts the craving of the wicked." In Psalm 23, this principle expands into a of comprehensive sustenance for the faithful, aligning the shepherd-host's care with the proverbial assurance that righteousness invites God's protective abundance.

Scholarly and Theological Analysis

Scholarly analysis of Psalm 23 often classifies it within the form-critical categories developed by , who identified it as a "psalm of trust" or confidence, characterized by an expression of unwavering in God's protection amid potential peril, distinct from pure laments by its shift toward assurance rather than complaint. Claus Westermann, building on Gunkel's framework, further situated such within the broader trajectory of individual laments that transition to declarations of confidence, viewing Psalm 23 as an exemplar where the initial imagery of guidance evolves into bold trust, reflecting a communal context where personal intersects with collective . Theological interpretations of Psalm 23 have evolved across eras, emphasizing its shepherd motif as a lens for divine care. In patristic thought, , in his Enarrationes in Psalmos, allegorically read the psalm as the Church's voice addressing Christ directly as the , portraying him as the provider who leads believers from earthly wants to eternal fulfillment, integrating it into a Christocentric view of salvation. During the , highlighted the psalm's role in offering consolation amid suffering, interpreting the and staff as instruments of divine discipline and guidance that sustain the soul through trials, aligning it with by underscoring God's unmerited provision over human effort. In contemporary , eco-theological readings reframe the shepherding imagery as a call to , where God's care for creation—evident in leading to green pastures and still waters—urges humans to emulate protective oversight of the earth against ecological degradation. A notable scholarly centers on the Hebrew term tsalmavet in verse 4, traditionally rendered "shadow of death" in translations like the King James Version, which parses it as a compound of tsel (shadow) and mavet (), evoking a literal associated with mortality or peril. However, etymological analysis suggests tsalmavet derives from a implying "deep shadow" or "intense ," indicating a metaphorical or profound distress rather than itself, supported by its usage elsewhere in the (e.g., Job 10:21-22) to denote overwhelming obscurity without eschatological overtones. This interpretation aligns the phrase more closely with the psalm's overall theme of trust in during life's darkest moments, rather than a specific reference to dying. Intertextually, Psalm 23 profoundly influences theology, particularly in John 10:11-14, where identifies as the "" who lays down his life for the sheep, fulfilling and expanding the Davidic imagery to portray himself as the covenantal protector who guides believers through peril to . This linkage reinforces by depicting God's shepherding as an enduring promise of fidelity, from Israel's exodus wanderings to the in Christ, where divine provision extends eternally, as echoed in the psalm's closing assurance of dwelling in the Lord's house forever.

Religious Uses

Jewish Traditions

In Jewish liturgy, Psalm 23, known as Mizmor leDavid, is customarily recited during , particularly following or during the third meal (se'udah shlishit) in many communities, serving to extend the day's holiness into the week ahead. Beyond formal services, Psalm 23 features in various customary practices for personal protection and comfort. It is included among the recommended chapters of Tehillim recited for healing the sick, often as part of a sequence of (such as 20, 22, and 23) invoked to beseech and recovery. In daily life, traditionally recite portions of Tehillim, including this psalm, before bedtime as a for safeguarding through the night, drawing on its assurances of God's unwavering presence amid peril. These recitations underscore the psalm's role in folk piety, where it is turned to for solace during vulnerability, such as illness or uncertainty. Rabbinic literature offers rich interpretations of Psalm 23, often connecting it to pivotal moments in and David's own experiences. The Tehillim expounds the opening verse, "The Lord is my ," as referring to God's deliverance of during from , portraying the divine as a leading the people through the with provision and protection, much like the and pillars of cloud and fire. Other midrashic traditions link the psalm to David's trials, interpreting the "valley of " as his escapes from Saul's pursuits, emphasizing trust in God's rod and staff as symbols of correction and support. These exegeses highlight the psalm's enduring message of amid adversity. In modern Jewish contexts, Psalm 23 has been adapted across denominations, including in services where it appears in prayer books with contemporary translations that emphasize communal resilience and ethical living. During remembrance ceremonies, such as those organized by , the psalm is recited to invoke themes of divine companionship in the "valley of the shadow of death," symbolizing God's presence amid unimaginable suffering and the survival of Jewish spirit. These uses reflect ongoing reinterpretations that affirm the psalm's relevance for confronting collective trauma and hope.

Christian Practices

In , Psalm 23 holds a prominent place in liturgical practices across various denominations, often serving as a source of assurance and communal reflection. In many Protestant services, particularly within Reformed and evangelical traditions, the psalm is recited as a responsive reading, allowing the congregation to participate actively in affirming God's provision and guidance. This format fosters a sense of trust in divine care during gatherings. In the Catholic tradition, Psalm 23 is integrated into the , appearing in offices such as Daytime and occasionally , where it underscores themes of rest and restoration in the daily rhythm of . Similarly, in Anglican liturgy, the psalm forms part of the in the 1662 , recited during Morning and Evening to evoke God's shepherding presence. Beyond formal , Psalm 23 features extensively in Christian devotional life, appearing in personal prayer books and guides for spiritual reflection. During , it is commonly used in meditations focused on renewal and dependence on , helping believers contemplate themes of guidance through trials. In missionary settings, the psalm offers comfort to those facing isolation or hardship, reminding them of God's sustaining companionship amid uncertainty. Denominational interpretations highlight distinct emphases while centering on the shepherd as a Christological image. Evangelicals often stress the psalm's portrayal of a personal relationship with as the , leading to assurance of salvation and . In Eastern Orthodox practice, it inspires iconographic depictions of Christ carrying a lamb, symbolizing his redemptive care for humanity's spiritual straying. Historically, the psalm's inclusion in the 1662 marked a key milestone in standardizing its use within English-speaking Anglican worship, embedding it in daily and occasional prayers. In modern papal teaching, referenced Psalm 23:4 in his 2007 encyclical Spe salvi to illustrate Christian hope amid suffering, linking to the shepherd's protective rod and staff. In Chinese Christian churches and resources, Psalm 23 in the Chinese Union Version (和合本) is commonly used as a core scripture in "初信喂养" (nurturing of new believers) programs. These programs teach new converts about God's shepherd-like provision, comfort, guidance, and protection, helping newcomers recognize God's presence and supply.

Funerary Applications

Psalm 23 holds a prominent place in Christian funeral services, where it is frequently recited at graveside ceremonies, during requiem masses, and in eulogies to offer solace amid grief. The imagery of the "valley of the shadow of death" in verse 4 provides particular comfort, symbolizing God's protective presence through the transition from life to eternity, as seen in the state funeral of President George H.W. Bush in 2018, where the psalm was included to emphasize divine guidance in loss. This motif of provision extends to an assurance of eternal dwelling, reinforcing hope for the deceased and mourners alike. In Jewish traditions, Psalm 23 is commonly recited during observances and at services to comfort mourners and signify the soul's safe passage to an eternal resting place. Known as one of the most familiar psalms, it is often selected for its themes of divine shepherding and restoration, helping families navigate the immediate aftermath of through communal . Beyond strictly religious contexts, Psalm 23 appears in interfaith and secular memorial services, valued for its universal message of guidance and peace that transcends doctrinal boundaries. For instance, President quoted from the psalm in his national address following the , 2001, attacks, and handwritten copies were left at the memorial, highlighting its role in collective mourning without requiring religious affiliation. In for , Psalm 23 is incorporated to provide comfort, as illustrated in case studies where on its helps individuals reframe sorrow through themes of God's presence.

Cultural and Artistic Impact

Musical Settings

Psalm 23 has inspired numerous musical settings across genres, from metrical paraphrases in hymnals to classical compositions, liturgical chants, and contemporary popular adaptations. These works often emphasize the psalm's themes of divine guidance and comfort, adapting the text for choral, solo, or congregational use. Metrical paraphrases of Psalm 23 emerged prominently in English Protestant hymnody during the . The 1562 Whole Book of Psalms, compiled by Thomas Sternhold and John Hopkins, includes a versified version beginning "My Shepherd is the living Lord," set to common meter for congregational singing in the . This Old Version influenced subsequent psalters, including the Scottish Psalter of 1650, which refined the text to "The Lord's my shepherd, I'll not want," paired with tunes like Crimond for widespread use in Reformed traditions. In the , contributed a Christological , "My Shepherd Will Supply My Need," published in his 1719 Psalms of David Imitated, which reinterprets the shepherd imagery through a lens and remains a staple in Baptist and Methodist hymnals. Classical composers have created enduring choral and vocal works based on the psalm. composed his setting of Psalm 23 (D. 706), "Der 23. Psalm," in 1820 for female voices and , premiered at a Viennese musical soirée; a later 1826 version adapts it for male voices in . included a setting of Psalm 23 in his Chandos Anthems, composed around 1717–1718 for the English court, featuring chorus with organ accompaniment to evoke serenity. John Rutter's anthem "The Lord is My Shepherd," written in 1976 and later incorporated into his , employs lush orchestration including and strings for a lyrical, introspective rendering suitable for Anglican services. In liturgical traditions, Psalm 23 appears in plainchant forms. The "Dominus regit me" (Mode VIII), from the Roman Gradual, serves as a in the Catholic , particularly on the Fourth of , with verses drawn directly from the psalm for . This monophonic setting, dating to the early medieval period, underscores the text's meditative quality in monastic and worship. Contemporary liturgical composers have extended this tradition; for instance, Goodall's 1993 choral arrangement, "The Lord is My Shepherd," blends modern harmonies with psalm tones, gaining prominence through its use as the theme for the series . Popular and gospel adaptations have brought Psalm 23 into contemporary Christian music (CCM) and broader audiences. CeCe Winans' 2021 gospel song "Shepherd," from her live album Believe For It, paraphrases the psalm with soulful vocals and piano, emphasizing personal faith amid trials. In CCM, Shane & Shane's 2015 acoustic rendition "Psalm 23 (Surely Goodness and Mercy)" sets the King James Version to folk-inspired guitar, promoting intimate worship in evangelical settings. Phil Wickham's 2023 collaboration "Psalm 23" with Tiffany Hudson features uplifting pop-rock production, highlighting the psalm's assurance of provision for younger listeners. These works often prioritize accessibility, using the psalm's comforting imagery to connect with diverse congregations. Psalm 23 has influenced literary works through allusions to its motif as a of divine guidance and consolation. In John Milton's , the poem draws on the "valley of the " from Psalm 23 to describe the descent into , evoking themes of wandering woe and spiritual forlornness in Satan's journey. The psalm appears in films and television, often to explore existential struggles or provide ironic contrast. In Terrence Malick's (2011), dialogue infused with Psalm 23 highlights tensions between grace and human nature, framing the protagonist's search for meaning in loss and creation. Quentin Tarantino's (1994) parodies biblical recitation in Jules Winnfield's Ezekiel 25:17 monologue with themes of retribution and moral ambiguity. On television, features a parody of educational Bible toys in the form of "See N' Psalm," a spoof of that recites verses like :23, satirizing religious instruction in family settings. In broader popular culture, Psalm 23 permeates merchandise such as T-shirts, hoodies, and posters, serving as an accessible emblem of and resilience sold through outlets like and Christian apparel brands. It holds significant appeal in tattoos, where verses like "Yea, though I walk through the valley of the shadow of death" symbolize personal protection and triumph over adversity, often customized with pastoral or symbolic designs. Civil rights leader Martin Luther King Jr. drew on the psalm's in sermons like "The Seeking God" (1960), using it to evoke divine guidance and communal strength during the struggle for justice. During , the distributed over 40 million Bibles and prayer books to soldiers, prominently featuring Psalm 23 for morale and spiritual comfort in trenches. In , Coolio's 1995 hit "" famously adapts the "valley of the shadow of death" line to reflect inner-city hardships, blending the psalm's with themes of violence and regret. Globally, adaptations of Psalm 23 appear in non-Western and oral traditions, tailoring its to local contexts. In African settings, such as Yoruba communities in , the psalm is reinterpreted by substituting with indigenous figures like cattle keepers to emphasize protection, healing, and prosperity amid daily concerns. These translations and retellings maintain the psalm's core assurances while resonating with cultural motifs of communal welfare.

References

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  23. https://betterbibles.wordpress.com/2007/04/19/the-lord-rules-me-i-shall-not-want/
  24. https://biblehub.com/hpbt/psalms/23.htm
  25. https://www.biblegateway.com/passage/?search=Psalm%2023&version=MSG
  26. https://drbarrick.org/files/studynotes/Psalms/Ps_023.pdf
  27. https://www.workingpreacher.org/commentaries/revised-common-lectionary/fourth-sunday-of-easter-2/commentary-on-psalm-23-3
  28. https://joeljupp.com/psalm23exegeticalstudy.pdf
  29. https://www.biola.edu/blogs/good-book-blog/2019/an-ancient-near-east-scholar-and-cancer-patient-looks-at-psalm-23
  30. https://www.gotquestions.org/rod-staff-Psalm-23.html
  31. https://www.bethanybiblechurch.com/2018/06/john-10-shepherd-metaphors-in-the-old-testament/
  32. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-16-2/commentary-on-psalm-23-21
  33. https://www.thetorah.com/article/yhwh-is-my-shepherd-and-my-host-parallel-scenes-in-psalm-23
  34. https://www.academia.edu/113350999/Exegetical_Study_Psalm_23_The_Lord_is_My_Shepherd
  35. https://www.learnreligions.com/anointing-oil-in-the-bible-5270379
  36. https://hermeneutics.stackexchange.com/questions/13275/psalm-236-correct-translation
  37. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1010-99192015000200004
  38. https://journals.sagepub.com/doi/pdf/10.1177/000842987500400304
  39. https://www.theway.org.uk/back/s087kselman.pdf
  40. https://www.newadvent.org/fathers/1801023.htm
  41. https://henrycenter.tiu.edu/2015/11/luther-psalm-23/
  42. https://www.patheos.com/blogs/ecopreacher/2017/05/psalm-23-shepherded-me/
  43. https://biblehub.com/commentaries/psalms/23-4.htm
  44. https://www.bibleodyssey.org/articles/the-lord-is-my-shepherd/
  45. https://enduringword.com/bible-commentary/psalm-23/
  46. https://www.jtsa.edu/torah/mizmor-ledavid-psalm-23-time-text-melody/
  47. https://www.chabad.org/library/article_cdo/aid/3832324/jewish/Psalm-23-L-rd-Is-My-Shepherd.htm
  48. https://www.chabad.org/library/article_cdo/aid/1228223/jewish/Psalms-and-Jewish-Prayer-for-Healing.htm
  49. https://aish.com/recommended-tehillim-psalms-lists/
  50. https://www.sefaria.org/Midrash_Tehillim.23
  51. https://www.chabad.org/library/bible_cdo/aid/16244/jewish/Chapter-23.htm
  52. https://reformjudaism.org/beliefs-practices/prayers-blessings/reflection-psalm-23
  53. https://www.yadvashem.org/education/educational-materials/ceremonies/psalm-xxiii.html
  54. https://worship.calvin.edu/resources/articles/my-care-runs-over-psalm-23-matthew-9-palmpassion-sunday
  55. https://divineoffice.org/ord-w18-sun-dp2-current/
  56. https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/book-common-prayer/psalter/psalms-22-23
  57. https://churchanew.org/blog/posts/jenny-sung-lent-devotion-the-lord-is-my-shepherd
  58. https://www.ligonier.org/posts/finding-comfort-psalm-23
  59. https://www.preceptaustin.org/psalm-23-commentary
  60. https://www.pravmir.com/images-of-the-good-shepherd-icons-or-not/
  61. http://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20071130_spe-salvi.html
  62. https://www.biblegateway.com/passage/?search=Psalm+23&version=CUVMPS
  63. https://www.gotquestions.org/valley-shadow-death.html
  64. https://cepreaching.org/commentary/2019-05-06/psalm-23-6/
  65. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-28/commentary-on-psalm-23-4
  66. https://www.chabad.org/library/article_cdo/aid/281559/jewish/Jewish-Funeral-Service-Eulogy.htm
  67. https://www.myjewishlearning.com/article/readings-every-jewish-mourner-should-know/
  68. https://agoodgoodbye.com/religious-traditions/the-23rd-psalm/
  69. https://www.museumofthebible.org/book-minute/in-national-tragedy-president-george-bush-invokes-psalm-23
  70. https://www.dvidshub.net/image/9158831/handwritten-psalm-23-left-9-11-pentagon-memorial
  71. https://www.globalscientificjournal.com/researchpaper/EFFECTIVE_CHRISTIAN_COUNSELLING_FOR_INDIVIDUALS_EXPERIENCING_GRIEF_AND_ANXIETY_.pdf
  72. https://worship.calvin.edu/resources/audio-recordings/pearl-shangkuan-ten-favorite-choral-settings-psalm-23
  73. https://www.hymnologyarchive.com/the-lords-my-shepherd-ill-not-want
  74. https://www.friendsofsabbath.org/cgmusic.com/workshop/oldver/psalm_23.htm
  75. https://hymnary.org/text/my_shepherd_will_supply_my_need
  76. https://imslp.org/wiki/Psalm_23%2C_D.706_%28Schubert%2C_Franz%29
  77. https://www.sheetmusicplus.com/en/product/psalm-23-1889484.html
  78. https://www.classicfm.com/radio/shows-presenters/alan-titchmarsh/great-british-discovery/pasture-sheep/
  79. https://psallitedomino.com/blog/psalm-23-dominus-regit-me
  80. https://www.youtube.com/watch?v=yLxdb3ov-zE
  81. https://www.youtube.com/watch?v=PLpxG3ub-mNx13zhlYiIvzEIpLDftrpf9M
  82. https://www.thesanctuaryatbearcreek.com/blog/10-songs-to-worship-with-psalm-23
  83. https://www.youtube.com/watch?v=q25xEFyTHFY
  84. https://resources.saylor.org/wwwresources/archived/site/wp-content/uploads/2012/08/ENGL402-Milton-Paradise-Lost-Book-1.pdf
  85. https://stateofformation.org/2011/07/two-ways-through-life-reflections-on-the-tree-of-life/
  86. https://www.bibleodyssey.org/articles/psalm-23-as-cultural-icon/
  87. https://www.redbubble.com/shop/psalm%2B23
  88. https://kinginstitute.stanford.edu/king-papers/documents/seeking-god
  89. https://thebiblemuseum.com.au/exhibits/military-bibles
  90. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2074-77052018000100001
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