Psalm 23 Story Behind

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YHWH is My Shepherd

Psalm 23

About the Story Behind Layer

The Story Behind the Psalm shows how each part of the psalm fits together into a single coherent whole. Whereas most semantic analysis focuses on discrete parts of a text such as the meaning of a word or phrase, Story Behind the Psalm considers the meaning of larger units of discourse, including the entire psalm.

The goal of this layer is to reconstruct and visualise a mental representation of the text as the earliest hearers/readers might have conceptualised it. We start by identifying the propositional content of each clause in the psalm, and then we identify relevant assumptions implied by each of the propositions. During this process, we also identify and analyse metaphorical language (“imagery”). Finally, we try to see how all of the propositions and assumptions fit together to form a coherent mental representation. The main tool we use for structuring the propositions and assumptions is a story triangle, which visualises the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyse stories in the literary sense of the word, we use them at this layer to analyse “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.

  Story Behind Explainer

Summary Triangle

The story triangle below summarises the story of the whole psalm. We use the same colour scheme as in Participant Analysis. The star icon along the edge of the story-triangle indicates the point of the story in which the psalm itself (as a speech event) takes place. We also include a theme at the bottom of the story. The theme is the main message conveyed by the story-behind.

  Legend

Story Triangles legend
Propositional content (verse number)	Propositional content, the base meaning of the clause, is indicated by bold black text. The verse number immediately follows the correlating proposition in black text inside parentheses.
Common-ground assumption	Common-ground assumptions are indicated by gray text.
Local-ground assumption	Local-ground assumptions are indicated by dark blue text.
Playground assumption	Playground assumptions are indicated by light blue text.
	The point of the story at which the psalm takes place (as a speech event) is indicated by a gray star.
	If applicable, the point of the story at which the psalm BEGINS to take place (as a speech event) is indicated with a light gray star. A gray arrow will travel from this star to the point at which the psalm ends, indicated by the darker gray star.
	A story that repeats is indicated by a circular arrow. This indicates a sequence of either habitual or iterative events.
	A story or event that does not happen or the psalmist does not wish to happen is indicated with a red X over the story triangle.
	Connections between propositions and/or assumptions are indicated by black arrows with small text indicating how the ideas are connected.
Note: In the Summary triangle, highlight color scheme follows the colors of participant analysis.

• Background
• Paraphrase
• Story Triangles
• Assumptions
• Imagery

Background ideas

Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.

• 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; i.e., the one who leads, provides, and protects David.
• The anointing with a fine, spiced oil was a customary expression of hospitality. Prior to entering the banqueting room, the host would anoint the guest's head with oil (Pss 45:7; 92:10; 133:2; Amos 6:6; Luke 7:46).
• "You arrange a table" means to set out food and drink for dining (cf. TWOT; Ross 2011, 566; VanGemeren 2008, 255). This was a gesture of hospitality (Gen 18:1–8; Exod 2:18–20; Ps 78:19).
• It was the host's responsibility to provide food, water, and lodging for the guests and their animals (cf. DBI 1378; Gen 24:23—25; 26:30; 31:1—33; etc). The host was also responsible for providing protection to his guests from all enemies (cf. Briggs and Briggs 1906–1907, 210).

Background situation

The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.

Expanded Paraphrase

The expanded paraphrase seeks to capture the implicit information within the text and make it explicit for readers today. It is based on the CBC translation and uses italic text to provide the most salient background information, presuppositions, entailments, and inferences.

  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.

Text (Hebrew)	Verse	Expanded Paraphrase
מִזְמ֥וֹר לְדָוִ֑ד יְהוָ֥ה רֹ֝עִ֗י לֹ֣א אֶחְסָֽר׃	1	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,
בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃	2	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.
נַפְשִׁ֥י יְשׁוֹבֵ֑ב	3	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.
גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת לֹא־אִ֘ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃	4	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.
תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃	5	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.
אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כָּל־יְמֵ֣י חַיָּ֑י וְשִׁבְתִּי* בְּבֵית־יְ֝הוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃*	6	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.

Story Triangles

(Click diagram to enlarge)

V.	Text (Hebrew)	Text (CBC)	Proposition (Story Behind)	common ground	local ground	playground
1	מִזְמ֥וֹר לְדָוִ֑ד	A psalm by David.
1a	יְהוָ֥ה רֹ֝עִ֗י	YHWH is my shepherd;	YHWH is David's shepherd	• To shepherd (רעה): "causative action by which humans lead domestic animals to places where they can feed on grass and other edible materials in the field, ≈ often extended to denote the way a king cares for his subjects or the way God cares for his people -- to pasture; to feed; to shepherd" (SDBH). 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)" (Jacobson and Tanner 2014, 240). Some of the shepherd's professional duties included leading, feeding, sheltering, and protecting the flock (e.g.: Ps 77:20; Ezek 34:11-20. Cf. Hossfeld and Zenger 2005, 313). • 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. • While David is a sheep in YHWH's flock, he also shepherds YHWH's people. Therefore, YHWH is a shepherd over both David and his people (cf. 1 Sam 17:34-36; 2 Sam 7:8-10; Ps 78:72). • 2 Sam 7:8-9: "Now, therefore, thus you shall say to my servant David, ‘Thus says the Lord of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel. And I have been with you wherever you went . . ." (ESV).
1b	לֹ֣א אֶחְסָֽר׃	I will never lack [anything].	David lacks	• YHWH fulfills his duties as a shepherd; i.e., he leads, feeds, and protects David. Hence, David lacks nothing. The verb "to lack" is "most frequently used to express the sufficiency of God’s grace to meet the needs of his people" (TWOT). YHWH is my shepherd; therefore, I lack nothing. • The verb חסר 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; Ezk 4:17)" (TWOT).		• David needs provision, guidance, and protection.
2	בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי	He makes me lie down in green pastures.	YHWH makes David lie down in green pastures	• "To make lie down" refers to the shepherd finding a place (green pastures) where the sheep can lie down and rest" (Bratcher and Reyburn 1991, 232. Cf. Song 1:7; Isa 13:20; Ezek 34:15; Jer 33:12). • YHWH leads his people to where he desires them to go. Exodus 15:13: "You have led in your steadfast love the people whom you have redeemed; you have guided them by your strength to your holy abode" (ESV).
2a	עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃	He leads me to water where I can rest.	YHWH leads David to water where David can rest	• YHWH leads the psalmist to a place where he can drink water and rest (cf. Ezek 34:17-22; Ps 78:15-20, 52; Isa 40:11; Num 10:33-34).
3	נַפְשִׁ֥י יְשׁוֹבֵ֑ב	He restores my life.	YHWH restores David's life	• "To restore one's life" is associated with "feeling refreshed after a good meal" (SDBH; cf. Lam 1:16, 19). • "By the rich provision for eating and drinking, He revives, strengthens, restores to full activity and enjoyment" (Briggs and Briggs 1906, 209).	• YHWH provides food, water, and rest for the psalmist.
3a	יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃	He leads me in paths of righteousness for the sake of his name.	YHWH leads David in paths of righteousness for the sake of YHWH's name.	• "In the ancient world a shepherd’s reputation depended on his ability to lead the sheep in the right direction” (Ross 2011, 564). • "For the sake of his name" means "to maintain his reputation, or character" (BDB; cf. also Pss 25:11; 31:4; 143:11; etc.). YHWH is a good shepherd who leads the psalmist to walk in right paths guiding him to a righteous life, which is in accordance to YHWH's character. • See "The Text and Meaning of Ps 23:3b" for more details on the meaning of בְמַעְגְּלֵי־צֶדֶק ("paths of righteousness").
4	גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת	Even when I walk in a valley of darkness,	David walks in a valley of darkness,	• "To walk in a valley of darkness" is used to indicate the potential dangers the psalmist may face. בְּגֵ֪יא ("in the valley"): The word "valley" occurs only here in the psalms. • "The imagery of the valley in the Old Testament represents a place of gloom (e.g. Deut. 21:6), danger (e.g. 1 Sam. 15:5; 2 Sam. 5:18-25; 2 Kgs 3:16) and decision making (e.g. Joel 3:14). This is intensified in the passage with the depiction of dark shadow, a presentation commonly associated with death in the Old Testament (e.g. Job 3:5, 10:21-22; Ps. 44:19; Isa. 9:2)" (Asumang 2010, 11). • "The hill country of Judah is broken up by narrow and precipitous ravines, or wadis, 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" (Briggs and Briggs 1907, 209). Therefore, the "valley of darkness" is a valley where the danger of death existed because of wild animals and robbers. • See "The Meaning of צלמות in Ps 23:4" for more details on the meaning of צלמות.		• YHWH protects David • David is safe from all dangers.
4a	לֹא־אִ֘ירָ֤א רָ֗ע	I will not fear harm,	David fears harm.	• YHWH promises to be with his people and exhorts them to be fearless (e.g., Isa 41:10; Deut 20:1).
4b	כִּי־אַתָּ֥ה עִמָּדִ֑י	because you are with me.	YHWH is with David.	• David does not fear harm because YHWH is with him (cf. 2 Sam 7:3). • YHWH protects David from anything and anyone that could harm him.
4c	שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃	Your rod and your staff, they comfort me.	YHWH's rod and staff comfort David.	• A shepherd's rod and staff offer protection and guidance for the sheep. • "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]" (Walton 2009, 340). The staff was a crook which the shepherd could use to direct his sheep and to lean on for support (cf. Zech. 8:4; Walton 2009, 340). • The "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" (SDBH). The shepherd could also use the staff to "keep the sheep in order and knock down olives for them to eat" (Goldingay 2006, 351). • "Your rod and your staff": In Ps 23:6, the rod and staff symbolize YHWH's presence, protection, and guidance (cf. Craigie 2004, 207; VanGemeren 2008, 254). • The presence of YHWH "with rod and staff in hand ready for use in his [=psalmist] defense, assures him of safety, of true guidance, and of eventually, reaching his destination. Any tendencies to fear are at once checked, and any agitation or anxiety is soothed and calmed" (Briggs and Briggs 1906, 210).		• Even in the midst of danger, David is safe for YHWH is with him.
5	תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י	You arrange a table before me in the presence of my adversaries.	YHWH arranges a table before David in the presence of David's adversaries	• "To arrange a table" means to set out food and drink for dining (cf. TWOT; Ross 2011, 566; VanGemeren 2008, 255). 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)" (Kidner 1973, 112). • David is described as a guest "being lavishly feasted and served by Yahweh, while his enemies look on astonished at such largesse. . . . The presence of enemies who would otherwise hurt the psalmist, but are now rendered as powerless onlookers witnessing the amazing outpouring of the Shepherd‘s graces" (Asumang 2010, 12). • "In the presence of David's adversaries" portrays YHWH acting in such a way that the adversaries may see and know that David receives YHWH's protection and provision as his guests (cf. Exod 34:10). It was the duty of the host to protect their guests from harm (cf. Gen 19:1-11; 23:7-9; Judg 19: 22-26; Josh 2:1—6; 2 Kgs 6:22—23). • The host was responsible for providing food, water, protection (cf. Josh 2:4; Gen 19:6-8; Judges 19:22) and lodging for the guests and their animals (cf. DBI 1378; Gen 24:23—25; 26:30; 31:1—33; etc.).	• David is YHWH's guest. Ps 39:12: "Hear my prayer, O Lord, and give ear to my cry; hold not your peace at my tears! For I am a sojourner with you, a guest, like all my fathers" (ESV). • YHWH prevents the enemies from harming David.	• YHWH protects David.
5a	דִּשַּׁ֖נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י	You have anointed my head with oil.	YHWH anoints David's head with oil	• The anointing with oil was a customary expression of hospitality. Prior to entering the banqueting room, the host would anoint the guest's head with oil (Pss 45:7; 92:10; 133:2; Am 6:6; Lk 7:46). • The oil was associated with "wealth, prosperity, happiness, and honor" (Ross 2011, 567. Cf. also Ezek 16:19; Eccl 9:8; 2 Kgs 20:13; Hos 12:2).	• YHWH welcomes David into his house as a honorable guest.
5b	כּוֹסִ֥י רְוָיָֽה׃	My cup is overflowing.	David's cup overflows	• The imagery of "one's cup is overflowing" depicts the abundant provision YHWH offers David.
6	אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כָּל־יְמֵ֣י חַיָּ֑י	Surely goodness and loyalty will pursue me all the days of my life,	Goodness and loyalty pursue David all the days of his life	• YHWH's goodness and loyalty pursue David. • The verb "to pursue" 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 (Futato 2009, 101). 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. • YHWH is abounding in loyalty and faithfulness (cf. Exod 34)		• David's enemies are unable to pursue him. Or, even if David's adversaries pursue him, YHWH's goodness and loyalty will also pursue David.
6a	*וְשִבְתִּי* בְּבֵית־יְ֝הוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃	and I will dwell in YHWH’s house for as long as I live.	David dwells in YHWH's house for as long as he lives	• In Hebrew, "'house' can refer to a human dwelling or a divine dwelling. Thus, in ancient Israelite context, the 'house of YHWH' is the temple, the place of YHWH’s dwelling on earth. The metaphor of God as Host in this psalm culminates in the psalmist’s confidence of return to this special place of divine presence and provision" (Grosser 2023, 4). "Yahweh did not require a place of residence (cf. 2 Sam 7:1–7), nor could he be confined to such a limited structure; even heaven and earth could not contain him (Isa 66:1)" (NICOTTE). The "house of YHWH" was "the agreed upon place of meeting between God and humans. It represented in a continuing, visible way the divine presence in Israel. Here those seeking Yahweh could approach him to pay their vows, present their offerings, and engage in acts of sporadic or ongoing worship" (NICOTTE). • See The Text of Ps. 23:6b for a detailed discussion on the MT text וְשַׁבְתִּ֥י בְּבֵית־יְ֝הוָ֗ה. • Ps 84:4 "Blessed are those who dwell in your house, ever singing your praise! Selah" (ESV). • David desires to abide in the safety of YHWH's presence for as long as he lives. • For permanent staff of priests and Levites, "to dwell in YHWH's house" was often meant literally.

There are currently no Imagery Tables available for this psalm.

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Bibliography

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Alter, Robert. 2019. The Hebrew Bible: The Writings. Vol. 3. New York: W.W. Norton & Company.

Asumang, Annang. 2010. "The Presence of the Shepherd: A Rhetographic Exegesis of Psalm 23." Conspectus: The Journal of the South African Theological Seminary, vol. 9, no. 3: 1-24.

Ayil, Ephraim S. "A Short Note on צלמות." Available at academia.edu. Pages 1-3.

Barnes, Albert. 1869. Notes: Critical, Explanatory, and Practical on the Book of Psalms. Vol. 1. New York: Harper & Brothers Publishers.

Barth, Jakob. 1889. Die Nominalbildung in den Semitischen Sprachen. Leipzig: J. C. Hinrichs'sche Buchhandlung.

Botha, Phil. 2015. "The 'Tracks of Righteousness' of Psalm 23." Old Testament Essays. Vol.28, n.2: 283-300.

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