What does Psalm 23 mean? · Question

The evidence

Evidence

Each claim judged on its own, with the limits of the evidence stated.

Open
The valley word in Psalm 23:4 means 'shadow of death' rather than 'deep darkness'.
The consonants are the same either way; the dispute is over the vowels, added later.
Why this verdict
Claims about the text
Confidence: high
The consonants are the same either way; the dispute is over the vowels, added later. The Septuagint already reads shadow of death, so that reading is older than the vowels, and Delitzsch keeps it as an epithet of the most fearful darkness though the word was not originally a compound. Kirkpatrick sees good grounds for deep gloom, Briggs calls the compound a 'rabbinical conceit', and Rashi glosses darkness.^{9 sources}9 sources3. Psalms 23:4 26. Kirkpatrick 1897 27. this site's data 28. this site's data 29. Delitzsch 1871 30. Delitzsch 1871 31. Briggs 1906 32. Briggs 1906 33. Rashi
Contested · Rashi (following Dunash ben Labrat), Kirkpatrick and Briggs read darkness or gloom; Delitzsch keeps 'the shadow of death' as the word's sense; Calvin reports Jewish grammarians who read a compound. (as of 2026-11-09)
Open
The last verb of Psalm 23 was meant as 'dwell', not 'return'.
The Masoretic vowels give return; the Septuagint, Symmachus (as Botha reports) and the Targum read dwelling.
Why this verdict
Claims about the text
Confidence: high
The Masoretic vowels give return; the Septuagint, Symmachus (as Botha reports) and the Targum read dwelling. Briggs and Kirkpatrick prefer dwelling; Delitzsch defends return as returning to dwell. The versions show how early readers took the verse, not its original vowels.^{11 sources}11 sources9. Psalms 23:6 10. this site's data 11. this site's data 34. this site's data 35. Psalms 36. Botha 31. Briggs 1906 37. Psalms 27:4 38. Kirkpatrick 1897 39. Delitzsch 1871 7. Gateway
Contested · Briggs and Kirkpatrick prefer dwelling; Delitzsch defends return, meaning return to dwell; Zenger, as Botha reports, thinks the Masoretes probably chose the return vowels to express hope of a return to Jerusalem, and Botha allows that the poet may have intended ambiguity. (as of 2026-11-09)
Supported
Shepherd was a title for kings as well as for God.
Hammurabi calls himself the salvation-bearing shepherd; 2 Samuel 5:2 has the LORD commission David to shepherd Israel as its ruler; Ezekiel 34 calls Israel's rulers shepherds; PhiloPhilo of AlexandriaA Jewish philosopher of Alexandria (about 20 BCE–after 40 CE). The Jewish Encyclopedia describes his effort to harmonize Greek philosophy with Hebrew religion through allegorical interpretation of the Bible.From: Toy; ToyAll terms → says the title belongs to kings, wise men and God.
Why this verdict
Claims about the text
Confidence: high
Hammurabi calls himself the salvation-bearing shepherd; 2 Samuel 5:2 has the LORD commission David to shepherd Israel as its ruler; Ezekiel 34 calls Israel's rulers shepherds; Philo says the title belongs to kings, wise men and God. This shows a shared title, not that the speaker of Psalm 23 is a king or that it borrows from Hammurabi.^{8 sources}8 sources40. Hammurabi 41. 2 Samuel 5:2 42. 1 Samuel 16:11 17. Kirkpatrick 1897 43. Ezekiel 34:2 44. Ezekiel 34:11 45. Ezekiel 34:23 46. Alexandria
Cross-community agreement · Hammurabi uses the title of himself, 2 Samuel and Ezekiel of Israel's rulers, and Philo of kings, wise men and God. (as of 2026-11-09)
Open
David composed Psalm 23.
The heading links the psalm with David, but Kirkpatrick says such titles in many instances probably denoted origin rather than strict authorship.
Why this verdict
Claims about the text
Confidence: high
The heading links the psalm with David, but Kirkpatrick says such titles in many instances probably denoted origin rather than strict authorship. Delitzsch and CalvinJohn CalvinA Protestant reformer (1509–1564) who settled in Geneva in 1536, with an interval away, according to the 1911 Encyclopaedia Britannica. Alongside the Institutes of the Christian Religion, he wrote commentaries on Scripture.From: Alexander; Alexander; Alexander; Alexander; AlexanderAll terms → accept David; Briggs rejects him because he takes the temple to be the poet's habitual resort; Zenger, as Botha reports, argues for an origin after the exile; Kirkpatrick leaves it open.^{10 sources}10 sources1. Psalms 23:1 47. this site's data 48. Kirkpatrick 1897 18. 2 Samuel 17:27–29 19. Delitzsch 1871 49. Calvin 1845 15. Briggs 1906 16. Kirkpatrick 1897 17. Kirkpatrick 1897 50. Botha
Contested · Delitzsch and Calvin accept David; Briggs dates the psalm between Solomon and Jehoshaphat; Zenger, as Botha reports, and Botha date it after the exile; Kirkpatrick leaves it open. (as of 2026-11-09)
Supported
The ending of Psalm 23 has been read as a hope beyond death.
Augustine extends God's mercy beyond this mortal life, Spurgeon pictures death as a move upstairs within God's house, and a 2005 Watchtower study applies the ending to eternity for those who stay close to Jehovah.
Why this verdict
Claims others made
Confidence: high
Augustine extends God's mercy beyond this mortal life, Spurgeon pictures death as a move upstairs within God's house, and a 2005 Watchtower study applies the ending to eternity for those who stay close to Jehovah. Radak reads a long human life, Kirkpatrick lifelong fellowship with God.^{6 sources}6 sources25. Hippo 51. Spurgeon 1881 52. Spurgeon 1881 53. Bible 24. (Radak)38. Kirkpatrick 1897
Cross-community agreement · Augustine and Spurgeon read the ending beyond death, and the Watchtower study applies it to eternity for present worshippers; Radak reads a long human life and Kirkpatrick long life in fellowship with God. (as of 2026-11-09)
Outside what evidence can settle
God's care for the believer continues beyond death.
Augustine says God's mercy follows him not here only but so that he may dwell in the Lord's house forever.
Why this verdict
Theological claims
Confidence: high
Augustine says God's mercy follows him not here only but so that he may dwell in the Lord's house forever. Spurgeon says that at death the believer goes to dwell in the upper storey of the Lord's house for ever. The 2005 Watchtower study says Jehovah will care for his sheep even to all eternity, as long as they stay close to him.^{4 sources}4 sources25. Hippo 51. Spurgeon 1881 52. Spurgeon 1881 53. Bible

What people get wrong

Text

Things people commonly believe the text says, checked against it.

A common belief among believers
Myth 'The darkest valley' is a modern change that takes death out of the psalm.
Actually Rashi glossed the word as darkness, following the tenth-century grammarian Dunash ben Labrat. Kirkpatrick (1897) saw good grounds for reading deep gloom, and Briggs (1906) read a gloomy ravine. The NRSVUE and NIV, which print the darkest valley, still give the valley of the shadow of death in a footnote.^{7 sources}7 sources33. Rashi 3. Psalms 23:4 26. Kirkpatrick 1897 31. Briggs 1906 32. Briggs 1906 5. Gateway 6. Gateway
A common belief among skeptics
Myth 'The shadow of death' was invented by the King James translators.
Actually The Septuagint's Greek, skias thanatou, already means shadow of death, and the Geneva Bible has shadowe of death too; the reading is older than the Masoretic vowels. Briggs, who thought it wrong, wrote that through the English versions and Bunyan it had become well nigh universal in English literature.^{27 28 54}
A common belief among believers
Myth The Hebrew of Psalm 23:6 says 'forever'.
Actually Le'orekh yamim means literally 'for length of days'. The KJV prints for ever and notes 'Heb. to length of days' in its margin, as the ESV and NRSVUE margins also do. Darby, Douay-Rheims, Young's and the LSV keep length of days in the text; the NRSVUE has my whole life long and the JPS Gender-Sensitive Edition for many long years.^{8 sources}8 sources12. this site's data 13. this site's data 14. this site's data 9. Psalms 23:6 5. Gateway 55. Society 7. Gateway 56. this site's data

Show 3 more misconceptions

A common belief among believers
Myth The heading settles who wrote the psalm and when.
Actually Kirkpatrick explains that such titles in many instances probably denoted origin rather than authorship in the strict sense. Even readers who accept David differ about the occasion: Calvin places it in a settled reign, Delitzsch in Absalom's rebellion and Rashi in the flight from Saul.^{6 sources}6 sources48. Kirkpatrick 1897 49. Calvin 1845 18. 2 Samuel 17:27–29 19. Delitzsch 1871 57. 1 Samuel 22:5 33. Rashi
A common belief among believers
Myth The psalm promises the one who trusts God a life without danger or enemies.
Actually The speaker walks through a dark valley, and the table is prepared in the presence of his enemies. Rabbi Sacks notes that Jews saying it at the end of Shabbat were often conscious of the dangers ahead.^{3 4 58}
A common belief among skeptics
Myth Christian readers all take the valley as dying and the ending as heaven.
Actually Augustine takes the valley as this present life, while Spurgeon applies it to the believer's dying. Kirkpatrick reads the ending as long life crowned by fellowship with God. Calvin says David's aim 'is fixed in heaven', but explains it as fearing and serving God and does not explicitly define length of days as life after death.^{4 sources}4 sources59. Hippo 60. Spurgeon 1881 38. Kirkpatrick 1897 61. Calvin 1845

Hard questions

The strongest case, the strongest responses, then a plain assessment of where the logic holds.

Is it 'the valley of the shadow of death' or 'the darkest valley'?

The derivation favours deep darkness, as even Delitzsch grants, but the death sense is as old as the Septuagint and Delitzsch keeps it as the word's meaning; modern translations print each, with the other in a footnote.

See the argument

The strongest case

Kirkpatrick finds good grounds for reading the word as tsalmuth, 'deep gloom', and thinks it 'not improbable' that its pronunciation was altered early to fit a popular etymology. Briggs calls the pointing of the word as a compound of shadow and death a 'rabbinical conceit', probably prompted by a wish to leave the shepherd figure too soon, and reads a gloomy ravine. Rashi, following Dunash ben Labrat, says every occurrence of the word expresses darkness, and Job uses it of a mine shaft as well as the underworld. The NRSVUE, NIV and JPS Gender-Sensitive Edition put darkness in the text.^{20 sources}20 sources27. this site's data 28. this site's data 33. Rashi 29. Delitzsch 1871 30. Delitzsch 1871 62. this site's data 63. this site's data 64. this site's data 3. Psalms 23:4 26. Kirkpatrick 1897 31. Briggs 1906 32. Briggs 1906 65. Calvin 1845 59. Hippo 60. Spurgeon 1881 5. Gateway 6. Gateway 55. Society 7. Gateway 8. this site's data

P1. Rashi, Kirkpatrick and Briggs read the word as darkness or gloom, not as a compound of shadow and death.^{5 sources}5 sources33. Rashi 3. Psalms 23:4 26. Kirkpatrick 1897 31. Briggs 1906 32. Briggs 1906
P2. The word's 17 occurrences include the darkness of a mine shaft in Job as well as the underworld.^{62 63 64}No listed response challenges this premise
P3. So the death sense comes from a later pronunciation, and deep darkness is the better translation.

→ Conclusion. 'The darkest valley' translates Psalm 23:4 better than 'the valley of the shadow of death'.

Strongest responses

Tradition unspecified challenges P3

The death reading is older than the vowels. The Septuagint's Greek, skias thanatou, already means shadow of death, so that reading is older than the Masoretic vowels; Kirkpatrick himself notes that the ancient versions read it. Among the database's English editions the KJV, ASV, BSB, Darby, Douay-Rheims, JPS 1917, WEB and Brenton have shadow of death, and Young's and the LSV death-shade.^{4 sources}4 sources27. this site's data 28. this site's data 3. Psalms 23:4 26. Kirkpatrick 1897

Protestant: Lutheran challenges P3

Not a compound, but it means the shadow of death. Delitzsch holds that the word was originally not a compound but was pronounced as one, and that it signifies 'the shadow of death' as an epithet of the most fearful darkness. He separates the word's derivation from the sense it carries.^{29 30}

Protestant: Reformed challenges P1

Jewish grammarians read a compound. Calvin reports Jewish grammarians who take the word as a compound meaning 'deadly shade', so Rashi's darkness was not the only Jewish view. He illustrates the verse with the dark dens of wild beasts and also speaks of calamities that confound people with the darkness of death.^{65 33}

Early church: Latin challenges the framing

The valley is this life, not only the deathbed. Augustine takes the shadow of death in verse 4 to be this present life, not the moment of dying. Spurgeon, by contrast, applies the valley to the believer's dying. Even readers who keep death imagery differ over what the valley is.^{59 60}

Plain assessment

The Septuagint already has death imagery, and Rashi's darkness follows a tenth-century grammarian. The darkness case rests on the word's derivation, which even Delitzsch grants, and on uses such as Job's mine shaft; Kirkpatrick's and Briggs's judgments about the vowels are hedged ('not improbable', 'probably'). The case for death imagery rests on the ancient versions, Calvin's report of Jewish grammarians and Delitzsch's view of the word's sense. Readers who keep death imagery still differ: Augustine reads the valley as this present life, Spurgeon as the believer's dying.

What would change this assessment: A lexical study of all 17 occurrences showing whether death belongs to the word's sense would change this assessment.

Assessment uses: tsalmawet · The valley word in Psalm 23:4 means 'shadow of death' rather than 'deep darkness'. · Early church: Latin · Protestant: evangelical

Does the Hebrew say 'dwell' or 'return' in the house of the LORD?

Dwell has the Greek, the Targum, Briggs and Kirkpatrick; return has the Hebrew vowels, Delitzsch and Radak; neither side can show the poet's own vowels.

See the argument

The strongest case

The familiar dwell follows the ancient translations, not the Hebrew vowels, which make the word a form of return. Brenton's Septuagint has 'my dwelling shall be' in the Lord's house, Symmachus also read dwelling as Botha reports, and the Targum uses a verb meaning dwell. Briggs finds 'and I will return' hard to explain grammatically and out of keeping with presence in the house, and calls it a textual error. Kirkpatrick says comparison with Psalm 27:4 'leaves no doubt' that the verse should read my dwelling shall be. Zenger, as Botha reports, thinks the Masoretes probably chose the return vowels to express hope of a return to Jerusalem and of the temple destroyed in 70 CE being rebuilt.^{12 sources}12 sources9. Psalms 23:6 10. this site's data 11. this site's data 34. this site's data 35. Psalms 36. Botha 31. Briggs 1906 37. Psalms 27:4 38. Kirkpatrick 1897 39. Delitzsch 1871 7. Gateway 24. (Radak)

P1. The Masoretic vowels give a form of return; the Septuagint, Symmachus and the Targum read dwelling.^{6 sources}6 sources9. Psalms 23:6 10. this site's data 11. this site's data 34. this site's data 35. Psalms 36. BothaNo listed response challenges this premise
P2. Briggs finds return grammatically difficult, and Kirkpatrick finds Psalm 27:4 decisive for dwelling.^{31 37 38}
P3. Zenger, as Botha reports, thinks the Masoretes probably vowelled the word as return to express hope of a return to Jerusalem and a rebuilt temple.³⁶No listed response challenges this premise
P4. So the return vowels are a later reading, and the poet wrote dwell.

→ Conclusion. The verb should be read 'dwell', as the Greek and AramaicAramaicA Semitic language closely related to Hebrew. The HarperCollins Bible Dictionary notes that parts of Ezra, Daniel and Jeremiah and a phrase in Genesis are written in Aramaic; Jesus probably spoke a Western Aramaic dialect.From: Daniel 2:4; Powell; Perrin; PowellAll terms → have it, not 'return'.

Strongest responses

Protestant: Lutheran challenges P2

Return, and then dwell. Delitzsch reads the Masoretic return as a pregnant construction: 'again, having returned, dwell in the house of Jahve'. From the Septuagint, he says, so much uncertainty attaches to its translators and text that no safe inference can be drawn about the usage of the language. The ESV margin offers 'Or shall return to dwell'.^{39 7}

Jewish: medieval commentator challenges P2

Rest, or going there again and again. Radak reads weshavti either as rest or as going to the house of the LORD again and again, and locates that house at the place of the ark.²⁴

Tradition unspecified challenges P4

The versions show a reading, not the original vowels. Botha says the Septuagint and Symmachus translated the unpointed form. Their dwelling, and the Targum's, are witnesses to how the verse was interpreted, not proof of independent transmission or of the original vocalization.^{4 sources}4 sources9. Psalms 23:6 34. this site's data 35. Psalms 36. Botha

Academic (critical) challenges P4

Perhaps ambiguous on purpose. Botha, who reports Zenger's motive with a 'probably', adds that it is perhaps possible that the author of the psalm intended the form to be ambiguous.³⁶

Plain assessment

Dwelling has the Septuagint, Symmachus and the Targum, with Briggs and Kirkpatrick; return has the Masoretic vowels, Delitzsch's pregnant construction and Radak's going there again and again. Zenger's motive for the vowels is a 'probably' reported by Botha, who also allows that the poet may have intended ambiguity. The versions show how early translators read the unpointed form, not which vowels the poet meant. Neither verb settles the duration, length of days, which is a separate question.

What would change this assessment: Evidence for how the word was pronounced before the Masoretes would change this assessment.

Assessment uses: weshavti · The last verb of Psalm 23 was meant as 'dwell', not 'return'. · Jewish: medieval commentator · Protestant: Lutheran

Is the shepherd of Psalm 23 Jesus?

The New Testament shares the psalm's shepherd language without quoting it, so reading the shepherd as Christ is a long Christian interpretation that the psalm's own wording neither states nor rules out.

See the argument

The strongest case

In John 10 Jesus says he is the good shepherd, who lays down his life for the sheep; Hebrews calls him the great Shepherd of the sheep, 1 Peter the Shepherd and Overseer of souls, and in Revelation 7:17 the Lamb shepherds the redeemed to springs of living water. Augustine hears the Church speaking to Christ, with the Lord Jesus Christ as shepherd and the water as baptism. LutherMartin LutherA German religious reformer (1483–1546), according to the 1911 Encyclopaedia Britannica. Henry Ganss’s Catholic Encyclopedia article reports that Luther translated the New Testament into German while at Wartburg.From: Lindsay; Lindsay; GanssAll terms →, as Vos reports, makes the shepherd none other than Christ. Cyril of Jerusalem and Ambrose read the table as the Eucharist.^{25 sources}25 sources66. John 10:11 67. John 10:14 68. Hebrews 13:20 69. 1 Peter 2:25 70. Revelation 7:17 22. Hippo 23. Hippo 71. Vos 72. Jerusalem 73. Milan 74. Briggs 1906 75. Genesis 48:15 76. Psalms 80:1 77. Isaiah 40:11 43. Ezekiel 34:2 44. Ezekiel 34:11 45. Ezekiel 34:23 41. 2 Samuel 5:2 42. 1 Samuel 16:11 17. Kirkpatrick 1897 40. Hammurabi 20. Psalms 21. Kirkpatrick 1897 78. Tehillim 50. Botha

P1. The New Testament gives Jesus shepherd titles in John, Hebrews and 1 Peter.^{5 sources}5 sources66. John 10:11 67. John 10:14 68. Hebrews 13:20 69. 1 Peter 2:25 70. Revelation 7:17No listed response challenges this premise
P2. Revelation 7:17 echoes the psalm's shepherd and water, and the BSB's note on Psalm 23:1 points to it.^{68 69 70}No listed response challenges this premise
P3. Augustine, Luther (as Vos reports), Cyril and Ambrose read the psalm of Christ and the sacraments.^{6 sources}6 sources22. Hippo 23. Hippo 71. Vos 72. Jerusalem 73. Milan 74. Briggs 1906No listed response challenges this premise
P4. So the LORD who shepherds in Psalm 23 is Christ, and the psalm is the Church's song to him.

→ Conclusion. The shepherd of Psalm 23 is Christ.

Strongest responses

Jewish: rabbinic challenges P4

The shepherd is the God who fed Israel. The Targum, in paraphrase, has the LORD feeding his people in the desert, where they lacked nothing. In Midrash Tehillim Rabbi Yose bar Hanina says David called God a shepherd following Jacob, who spoke of the God who shepherded him. Psalm 80:1 likewise addresses the Shepherd of Israel.^{6 sources}6 sources20. Psalms 21. Kirkpatrick 1897 75. Genesis 48:15 78. Tehillim 76. Psalms 80:1 77. Isaiah 40:11

Tradition unspecified challenges P4

A shared title, not a quotation. John does not quote Psalm 23. Shepherd language is used of God elsewhere in the Hebrew BibleHebrew BibleA name academics offered as a neutral alternative to “Old Testament”. Amy-Jill Levine argues the label blurs real differences between the Christian Old Testament and the Jewish Tanakh.From: LevineAll terms → (Genesis 48:15, Psalm 80:1, Isaiah 40:11), of Israel's rulers in Ezekiel 34, of David's rule in 2 Samuel 5:2, and by Hammurabi of himself. Philo says the title belongs to kings, wise men and God.^{13 sources}13 sources66. John 10:11 67. John 10:14 75. Genesis 48:15 76. Psalms 80:1 77. Isaiah 40:11 43. Ezekiel 34:2 44. Ezekiel 34:11 45. Ezekiel 34:23 41. 2 Samuel 5:2 42. 1 Samuel 16:11 17. Kirkpatrick 1897 40. Hammurabi 46. Alexandria

Academic (critical) challenges the framing

Personal trust built from Israel's national image. Botha argues that the psalm takes the image of the LORD shepherding his people, used of the exodus and the return from exile, and applies it to a personal relationship of trust, and he dates it after the exile. Beat Weber, as Botha reports him, thought it could just as well be a king speaking for the people; Botha judges that improbable but allows that a leader could take the psalm up.^{79 21 50}

Skeptic/secular challenges the framing

Is the sheep comparison wise?. David Madison, writing on the Debunking Christianity blog, questions whether it is wise to accept the comparison of people to sheep, arguing that religious leaders appreciate followers who do not ask questions, and extends that to John's good shepherd. The Midrash and Spurgeon also noticed how humbling the image is, but drew the opposite conclusion.⁸⁰

Plain assessment

The New Testament gives Jesus shepherd titles, and Revelation 7:17 echoes the psalm's shepherd and water, but John does not quote Psalm 23. In the psalm the shepherd is the LORD, a title the Hebrew Bible also gives God elsewhere and that Israel's rulers and Hammurabi also bore. Reading that shepherd as Christ is a Christian interpretation, made by Augustine, by Luther as Vos reports, and in Cyril's and Ambrose's sacramental readings; the Targum and MidrashMidrashBoth a body of literature and a form of rabbinic biblical interpretation. Rachel Mikva distinguishes it from peshat, the contextual meaning, and describes its interest in the richness of what scripture can teach.From: Mikva; Mikva; MikvaAll terms → hear Israel's God.

What would change this assessment: A New Testament passage quoting Psalm 23 of Jesus would strengthen the textual link; whether Jesus is the LORD of the psalm is a matter of faith.

Assessment uses: John.10.11-John.10.16 · Early church: Latin · Protestant: Lutheran · Early church: Greek · Jewish: rabbinic · A title for kings and for God · Academic (critical)

Did David write Psalm 23?

The heading links the psalm with David, but the evidence cited does not settle who wrote it or when: Briggs, Zenger and Botha argue for later dates, Delitzsch and Calvin accept David, and Kirkpatrick leaves it open.

See the argument

The strongest case

Briggs rejects David as author: he takes the temple to be the poet's habitual resort and dates the psalm 'not earlier than Solomon, or later than Jehoshaphat'. David's shepherd youth, he says, affords no evidence, since the shepherd image for God is common. Zenger, as Botha reports, argues from the psalm's allusions to exodus and return-from-exile texts for an origin after the exile, and Botha dates it there too. As for the heading, Kirkpatrick says a title like 'of David' in many instances probably denoted origin rather than authorship in the strict sense.^{13 sources}13 sources1. Psalms 23:1 47. this site's data 48. Kirkpatrick 1897 15. Briggs 1906 16. Kirkpatrick 1897 17. Kirkpatrick 1897 50. Botha 18. 2 Samuel 17:27–29 19. Delitzsch 1871 49. Calvin 1845 81. (1911)57. 1 Samuel 22:5 33. Rashi

P1. The heading links the psalm with David, but such titles in many instances probably denoted origin rather than strict authorship.^{1 47 48}
P2. Briggs rejects David as author because he takes the temple to be the poet's habitual resort, and dates the psalm no earlier than Solomon.¹⁵
P3. Zenger, as Botha reports, and Botha find echoes of texts from after the exile.⁵⁰No listed response challenges this premise
P4. So the heading does not make David the author, and the psalm's own language points later.

→ Conclusion. David did not write Psalm 23.

Strongest responses

Protestant: Anglican challenges P2

The house of the LORD need not be the temple. Kirkpatrick says the house of the LORD 'does not necessarily imply' the temple, 'though it must be admitted that it seems to point to it', and cites earlier sanctuary language (Exodus 23:19; 1 Samuel 1:7; Judges 18:31, which has house of God). He leaves the authorship open.^{16 17}

Protestant: Lutheran challenges P4

A setting in Absalom's rebellion. Delitzsch writes that if David is the author, 'and there is no reason for doubting it', the psalm belongs to Absalom's rebellion. He argues from links with other psalms and the food brought to David in his flight (2 Samuel 17:27-29), and reads the ending as a return to dwell in God's house.^{4 sources}4 sources18. 2 Samuel 17:27–29 19. Delitzsch 1871 39. Delitzsch 1871 7. Gateway

Protestant: Reformed challenges P4

A thanksgiving from a settled reign. Calvin judges that David composed the psalm as a thanksgiving after he had obtained peaceable possession of the kingdom and lived in prosperity, a different occasion from Delitzsch's.⁴⁹

Catholic challenges P1

The titles stand unless there is serious reason. The Catholic Encyclopedia (1911) reports that the Pontifical Biblical Commission ruled in 1910 that the psalm titles may not be called into doubt unless there is some serious reason against their genuineness. The ruling is about the titles in general, not Psalm 23 in particular, and is a pre-Vatican II ruling.⁸¹

Jewish: medieval commentator challenges P4

David in the forest of Hereth. Rashi, citing Midrash Tehillim, says David recited the psalm in the forest of Hereth and takes the dark valley as an allusion to the desert of Ziph; both places come from David's flight from Saul.^{57 33}

Plain assessment

The heading links the psalm with David, but Kirkpatrick shows that such titles need not mean authorship. Briggs's case rests on reading the house of the LORD as the temple, which Kirkpatrick grants it seems to point to but need not mean; Zenger's and Botha's rests on echoes of later texts. Those who accept David place it at different moments: Rashi in the flight from Saul, Delitzsch in Absalom's rebellion, Calvin in a settled reign. The 1910 Catholic ruling defends the titles in general. The evidence cited here does not settle the author or the date.

What would change this assessment: Independent evidence fixing the psalm's date or its composer would change this assessment.

Assessment uses: David composed Psalm 23. · mizmor ledawid · Protestant: Anglican · Protestant: Lutheran · Protestant: Reformed · Jewish: medieval commentator

Is Psalm 23 about life after death?

The Hebrew says length of days, which Radak, Briggs and Kirkpatrick read within this life; Augustine, Spurgeon and the Watchtower read it beyond death, a hope evidence cannot test.

See the argument

The strongest case

The ending's own words are for length of days; the NRSVUE renders it my whole life long and the JPS Gender-Sensitive Edition for many long years. The same verse speaks of all the days of the speaker's life, and Radak explains length of days that way: a life long by human years. Briggs identifies the house with the temple and the feasts with its sacrificial meals, where the guest takes up continual residence; Kirkpatrick reads long life crowned by 'the most intimate fellowship with God', the dwelling figurative.^{17 sources}17 sources12. this site's data 13. this site's data 14. this site's data 9. Psalms 23:6 5. Gateway 55. Society 7. Gateway 56. this site's data 24. (Radak)31. Briggs 1906 38. Kirkpatrick 1897 25. Hippo 51. Spurgeon 1881 52. Spurgeon 1881 53. Bible 36. Botha 61. Calvin 1845

P1. The literal phrase is length of days, and several translations render it as a lifetime or many years.^{7 sources}7 sources12. this site's data 13. this site's data 14. this site's data 9. Psalms 23:6 5. Gateway 55. Society 7. GatewayNo listed response challenges this premise
P2. The same verse names all the days of the speaker's life, and Radak reads length of days in that sense.^{9 56 24}No listed response challenges this premise
P3. Briggs and Kirkpatrick place the house in temple worship or fellowship with God during life.^{31 38}No listed response challenges this premise
P4. So the ending hopes for a long life near God, not for life after death.

→ Conclusion. Psalm 23 ends with a hope for a long life with God, not for life after death.

Strongest responses

Early church: Latin challenges P4

Not here only. Augustine's Latin psalter also read in length of days, and he explains it as forever: God's mercy follows him not here only, in this mortal life, but so that he may dwell in the Lord's house forever.²⁵

Protestant: evangelical challenges P4

Death is a move upstairs. Spurgeon writes that at death the believer does not change house but goes to dwell in the upper storey of the house of the Lord for ever, and calls the psalm's last words celestial notes, more fitted for the eternal mansions.^{51 52}

Jehovah's Witnesses challenges P4

A lifetime for David, eternity for worshippers now. The 2005 Watchtower study reads David's own words as confidence in Jehovah's care throughout life, as if dwelling in his house, and then applies the care to the length of days, even to all eternity, for those who stay close to Jehovah.⁵³

Academic (critical) challenges the framing

The Greek may already hope beyond death. As Botha reports him, Knauf suggests that the Septuagint's dwelling could possibly reflect an eschatological hope of God as host on the other side of death. That hope would be the Greek translators', not necessarily the Hebrew poet's.³⁶

Protestant: Reformed challenges the framing

An aim fixed in heaven. Calvin joins confidence in God's kindness through life with an aim that 'is fixed in heaven', not confined to earthly pleasures, and immediately explains that aim as fearing and serving God and growing in godliness. This passage does not explicitly define length of days as a duration after death.⁶¹

Plain assessment

The Hebrew phrase is length of days, the verse itself speaks of the speaker's lifetime, and Radak, Briggs and Kirkpatrick read the ending within this life. The reading beyond death is old in Christian reception: Augustine, whose Latin also had length of days, explains it as forever, Spurgeon pictures death as a move upstairs in the same house, and the Watchtower applies it to eternity for present worshippers. Knauf's suggestion, as Botha reports it, puts a possible afterlife hope in the Greek translation rather than the Hebrew. Whether God's care continues beyond death is a theological question that evidence cannot settle.

What would change this assessment: A study of how length of days is used elsewhere in the Hebrew Bible would sharpen the textual question; whether God's care outlasts death would remain outside evidence.

Assessment uses: le'orekh yamim · The ending of Psalm 23 has been read as a hope beyond death. · God's care for the believer continues beyond death. · Jewish: medieval commentator · Protestant: Anglican · Early church: Latin · Protestant: evangelical · Jehovah's Witnesses · Academic (critical) · Protestant: Reformed

What the texts say

Psalms 23:1 — The speaker calls the LORD (YHWHYHWHGod’s personal name in the Hebrew Bible, written with four consonants called the Tetragrammaton. Sarah Cook describes Jewish avoidance of pronouncing it out of reverence; the HarperCollins Bible Dictionary notes LORD as its rendering in many English Bibles.From: Cook; Cook; Maas; PowellAll terms →) his shepherd and concludes that he will lack nothing. The Hebrew verb, chaser, means to lack or be in need; the KJV's 'I shall not want' is older English for 'I will lack nothing'.^{1 2}
Psalms 23:2–3 — The shepherd gives rest in pasture and by quiet water, restores the speaker and guides him for the sake of his name. The KJV margin gives the Hebrew of the still waters as 'waters of quietness'; translations differ over whether the paths are right, straight or paths of righteousness.^{5 sources}5 sources82. Psalms 23:2–3 83. this site's data 26. Kirkpatrick 1897 33. Rashi 84. this site's data
Psalms 23:4 — Walking through a dark valley, the speaker fears no evil because God is with him, and the rod and staff comfort him. The valley's name is disputed: the NRSVUE and NIV print the darkest valley, the ESV and BSB the valley of the shadow of death, each with the other reading in a footnote.^{5 sources}5 sources3. Psalms 23:4 5. Gateway 6. Gateway 7. Gateway 8. this site's data

Show 4 more key verses

Psalms 23:5 — The picture turns to a host: God prepares a table in the presence of the speaker's enemies, anoints his head with oil, and his cup overflows.⁴
Psalms 23:6 — Goodness and kindness (hesed) will follow the speaker throughout his life, and he will be in the LORD's house for 'length of days'. Both the verb usually translated dwell and the phrase usually translated forever are disputed.^{7 sources}7 sources9. Psalms 23:6 56. this site's data 10. this site's data 11. this site's data 12. this site's data 13. this site's data 14. this site's data
Ezekiel 34:11–16 — Ezekiel 34 condemns the shepherds of Israel who feed only themselves, says God himself will search for his flock, and promises one shepherd over them, 'my servant David'. The shepherds are Israel's rulers. Botha lists Ezekiel 34 among the texts Psalm 23 echoes.^{43 44 45}
John 10:11–16 — Jesus says he is the good shepherd, who lays down his life for the sheep and knows his own. John does not quote Psalm 23, but Christian readers have long linked the two; Kirkpatrick says Christ 'appropriates' the shepherd title.^{66 67}

Background

Shepherd, guide and host Scholarship

Botha divides the poem into two stanzas, the LORD as shepherd and as host, instead of carrying the shepherd image to the end. Briggs reads three parallel figures, shepherd, guide and host, and calls it a guest psalm; he takes verse 4 as a traveller led by a guide through a ravine, while Kirkpatrick and Delitzsch keep the shepherd there.^{4 sources}4 sources85. Botha 86. Botha 87. Briggs 1906 15. Briggs 1906

A title for kings and for God Evidence

In the epilogue of his code Hammurabi calls himself 'the salvation-bearing shepherd, whose staff is straight', under whose shelter the people repose in peace. In 2 Samuel the tribes recall that the LORD told David he would shepherd Israel and rule over it, and Ezekiel 34 calls Israel's rulers shepherds. Philo says being a shepherd is attributed not only to kings and wise men but also to God. These show a shared image; no borrowing from Hammurabi is claimed.^{8 sources}8 sources40. Hammurabi 41. 2 Samuel 5:2 42. 1 Samuel 16:11 17. Kirkpatrick 1897 43. Ezekiel 34:2 44. Ezekiel 34:11 45. Ezekiel 34:23 46. Alexandria

Oil and the cup Scholarship

Kirkpatrick explains the oil as the oil and perfumes of a banquet, not royal anointing, and Rabbi Sacks says oil was placed on honored guests' heads at banquets; the Hebrew verb literally means make fat, not the verb used for anointing kings. Rashi, by contrast, reads David's anointing as king. Briggs pictures the cup less as overflowing than as wine that saturates or intoxicates; seven of the database's eleven English editions express overflowing, while Young's and the LSV say the cup is full.^{6 sources}6 sources38. Kirkpatrick 1897 58. Sacks 4. Psalms 23:5 74. Briggs 1906 88. this site's data 89. this site's data

Show 2 more background topics (In Jewish and Orthodox prayer; In public grief and popular culture)

In Jewish and Orthodox prayer Tradition

The Koren and Metsudah prayer books print Psalm 23 for the third Sabbath meal, and the Metsudah notes that some have the custom of repeating it three times. An Orthodox Church in America parish prints it among the morning prayers of preparation for Holy Communion. The Septuagint and the Douay-Rheims, following the VulgateVulgateA Latin Bible closely associated with Jerome, with contributions from other translators. Dionisio Candido writes that it was the official Bible of Western Christianity for centuries.From: CandidoAll terms →, number it Psalm 22.^{6 sources}6 sources90. Publications 91. Jerusalem 92. (OCA)93. America 94. this site's data 95. (1911)

In public grief and popular culture Tradition

Cas Vos reports that Psalm 23 was one of the psalms read at the graveside of the assassinated Israeli prime minister Yitzhak Rabin, along with Psalm 91, and that President George W. Bush quoted verse 4 after the attacks of 11 September 2001; he reports William Holladay calling it 'an American secular icon'. David Adamo reads it in an African context for protection, provision, healing and success. No general survey of its use at funerals was found.^{96 97}

Where translations differ

Text

Where the wording in different Bibles diverges, and why.

Psalms 23:1 · “mizmor ledawid”

The Hebrew opens with the heading mizmor ledawid, 'a psalm of David', counted as part of verse 1; English Bibles usually print it as an unnumbered title. Kirkpatrick says the preposition in such titles means 'of or belonging to, by', and in many instances probably denoted origin rather than authorship in the strict sense. He does not apply that to Psalm 23 in particular, and leaves its authorship open.^{5 sources}5 sources1. Psalms 23:1 47. this site's data 48. Kirkpatrick 1897 16. Kirkpatrick 1897 17. Kirkpatrick 1897

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Psalms 23:4 · “tsalmawet”

The word occurs in 17 verses of the Hebrew Bible, nine of them in Job, which uses it both for the darkness of the underworld and for a mine shaft. Translations divide: the NRSVUE and NIV print the darkest valley with the shadow of death in a footnote, the ESV and BSB the reverse; the JPS Gender-Sensitive Edition has a valley of deepest darkness and the New World Translation a valley of deep shadow. Rashi, following Dunash ben Labrat, took every occurrence as darkness; Delitzsch kept 'the shadow of death' as an epithet of the most fearful darkness.^{12 sources}12 sources62. this site's data 63. this site's data 64. this site's data 3. Psalms 23:4 5. Gateway 6. Gateway 7. Gateway 8. this site's data 55. Society 33. Rashi 29. Delitzsch 1871 30. Delitzsch 1871

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Psalms 23:3 · “right paths”

Kirkpatrick holds that usage is 'decisive' for paths of righteousness over straight paths. Rashi and the JPS 1917 read straight paths. The NRSVUE prints right paths with paths of righteousness in its margin, and Briggs has right tracks.^{26 33 84}

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Show 3 more translation notes (“radaph and hesed”, “weshavti”, “le'orekh yamim”)

Psalms 23:6 · “radaph and hesed”

The verb usually rendered follow is radaph, which BDB defines as pursue, chase, persecute; Young's and the LSV translate it pursue. Delitzsch and Kirkpatrick contrast it with enemies who pursue: here goodness and kindness do the chasing. Hesed, which BDB defines as goodness, kindness, is mercy in the KJV, BSB, JPS 1917, Brenton and Douay-Rheims, a form of kindness in the ASV, Darby, WEB, Young's and LSV, steadfast love in the JPS Gender-Sensitive Edition and loyal love in the New World Translation.^{7 sources}7 sources98. this site's data 99. this site's data 100. this site's data 101. this site's data 102. this site's data 3. Psalms 23:4 55. Society

Psalms 23:6

BSBSurely goodness and mercy will follow me all the days of my life, and I will dwell in the house of the LORD forever.

KJVSurely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

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Psalms 23:6 · “weshavti”

The Masoretic vowels make the word usually translated I will dwell a form of shuv, return, not yashav, dwell. Brenton's Septuagint has 'my dwelling shall be' in the Lord's house, Botha reports that Symmachus also read the unpointed form as dwelling, and the Targum uses a verb meaning dwell. The checked English editions express dwelling or remaining; the ESV margin offers 'Or shall return to dwell'.^{8 sources}8 sources9. Psalms 23:6 10. this site's data 11. this site's data 34. this site's data 35. Psalms 36. Botha 39. Delitzsch 1871 7. Gateway

Psalms 23:6

BSBSurely goodness and mercy will follow me all the days of my life, and I will dwell in the house of the LORD forever.

KJVSurely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

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Psalms 23:6 · “le'orekh yamim”

The phrase means literally 'for length of days'; BDB defines orekh as length, including length of time. The KJV, ASV, BSB, JPS 1917 and WEB render it for ever, and the KJV margin gives the Hebrew, 'to length of days'. Darby, Douay-Rheims, Young's and the LSV keep length of days. The NRSVUE has my whole life long, the JPS Gender-Sensitive Edition for many long years, and Brenton's Septuagint for a very long time.^{8 sources}8 sources12. this site's data 13. this site's data 14. this site's data 9. Psalms 23:6 5. Gateway 55. Society 7. Gateway 56. this site's data

Psalms 23:6

BSBSurely goodness and mercy will follow me all the days of my life, and I will dwell in the house of the LORD forever.

KJVSurely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

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How it has been interpreted

Tradition

How different traditions read these texts, in their own terms.

Jewish: Second Temple · Shepherding kings, wise men and God

Philo of AlexandriaPhilo of AlexandriaA Jewish philosopher of Alexandria (about 20 BCE–after 40 CE). The Jewish Encyclopedia describes his effort to harmonize Greek philosophy with Hebrew religion through allegorical interpretation of the Bible.From: Toy; ToyAll terms →, a first-century Jewish writer, says being a shepherd is attributed not only to kings and wise men but also to God, and quotes the psalm's opening as proof. He extends the image to God's care of the universe and of individuals.⁴⁶

Jewish: rabbinic · Israel in the wilderness

The Aramaic Targum, in paraphrase, reads the opening as the LORD feeding his people in the desert so that they lacked nothing, Israel's wilderness journey, and places the ending in the house of the LORD's sanctuary. Midrash Tehillim identifies that house with the Temple; in it Rabbi Yose bar Hanina says no occupation is more despised than the shepherd's, yet David called God a shepherd, following Jacob.^{9 sources}9 sources20. Psalms 21. Kirkpatrick 1897 9. Psalms 23:6 34. this site's data 35. Psalms 36. Botha 103. Tehillim 75. Genesis 48:15 78. Tehillim

Jewish: medieval commentator · David's dangers and a long life

Rashi, drawing on Midrash Tehillim, says David recited the psalm in the forest of Hereth and that the dark valley alludes to the desert of Ziph, both from his flight from Saul. Radak explains length of days like all the days of my life: the psalmist asks that his life be long by human years. He locates the house of the LORD at the place of the ark and reads the disputed verb either as rest or as going there again and again.^{57 33 24}

Show 15 more interpretations (Jewish: modern, Early church: Latin, Early church: Greek…)

Jewish: modern · The Temple as refuge

Rabbi Jonathan Sacks reads the last line as revealing that the place where the poet feels safe is the Temple. Said toward the end of Shabbat, he writes, the psalm has particular force, because Jews were often conscious of the dangers ahead as they left the refuge of Shabbat.⁵⁸

Early church: Latin · The Church speaking to Christ

Augustine hears the Church speaking to Christ: the shepherd is the Lord Jesus Christ and the water of verse 2 is baptism. The shadow of death is this present life, not the moment of dying. His Latin psalter had 'in length of days', which he explains as forever: God's mercy follows him not here only, so that he may dwell in the Lord's house forever. Ambrose pictures the newly baptized hastening to the altar with the psalm's words about the table.^{6 sources}6 sources22. Hippo 23. Hippo 59. Hippo 25. Hippo 73. Milan 74. Briggs 1906

Early church: Greek · Table, oil and Eucharist

Cyril of Jerusalem reads the table as the mystical table of the Eucharist, the oil as the anointing on the forehead, 'the seal which you have of God', and the cup as the cup over which Jesus gave thanks.⁷²

Orthodox · Preparation for Communion

Holy Wisdom Orthodox Mission, a parish of the Orthodox Church in America, prints Psalm 22 (Hebrew 23) among the morning prayers of preparation for Holy Communion, which it says are often read in church before the morning services.^{92 93}

Protestant: Lutheran · Christ and the Word

As Cas Vos reports, summarising Schuman, Luther treated the shepherd image as an allegory: the green pastures are the Word of God and the shepherd is none other than Christ.⁷¹

Protestant: Lutheran · David in flight from Absalom

Delitzsch writes that if David is the author, 'and there is no reason for doubting it', the psalm belongs to the time of Absalom's rebellion; he points to links with other psalms and to the food brought to David in his flight (2 Samuel 17:27-29). He reads the last verse as returning and then dwelling in God's house.^{4 sources}4 sources18. 2 Samuel 17:27–29 19. Delitzsch 1871 39. Delitzsch 1871 7. Gateway

Protestant: Reformed · Thanksgiving with an aim fixed in heaven

Calvin judges that the psalm is a thanksgiving from a time when David had peaceable possession of the kingdom and lived in prosperity. He reads the dwelling as showing that David's aim 'is fixed in heaven', not confined to earthly pleasures, and explains that aim as fearing and serving God and growing in godliness. He does not here define length of days as life after death.^{49 61}

Protestant: Anglican · Long life in fellowship with God

Kirkpatrick reads length of days as long life crowned by 'the most intimate fellowship with God', and the dwelling as figurative, not actual residence in the temple. He says the psalm's words admit application to needs temporal and spiritual, and leaves its authorship open.^{38 16 17}

Protestant: evangelical · Confidence in dying

Spurgeon, a Baptist, reads the valley as the believer's dying, saying that death 'in its substance has been removed, and only the shadow of it' remains. At death, he writes, the believer does not change house but goes to dwell in its upper storey for ever.^{60 51 52}

Latter-day Saints · The Savior in the valley

A 2022 Liahona lesson of the Church of Jesus Christ of Latter-day Saints quotes Dieter F. Uchtdorf applying verse 4 to the Savior: we have 'a Savior, who walked through the valley … on our behalf'.¹⁰⁴

Jehovah's Witnesses · Care through life and eternity

A 2005 Watchtower study reads David's own words as confidence in Jehovah's care throughout life, as if dwelling in his house. It then says Jehovah will care for his sheep to the length of days, even to all eternity, as long as they stay close to him.⁵³

Islamic · David and the Psalms

The Qur'an (4:163) says that God gave David the Psalms, the Zabur. That is a general link between David and the Psalms; it does not show whether Islamic sources quote or retell Psalm 23 itself.¹⁰⁵

Academic (critical) · Personal trust built from a national image

Botha argues that Psalm 23 takes the image of the LORD as shepherd of his people, used of the exodus and the return from exile, and applies it to a personal relationship of trust; he dates it after the exile. Briggs reads a guest psalm centred on the temple, its feasts the sacrificial meals.^{4 sources}4 sources79. Botha 21. Kirkpatrick 1897 31. Briggs 1906 50. Botha

Academic (critical) · A hope beyond death in the Greek?

Botha reports Ernst Axel Knauf's suggestion that the Septuagint's dwelling could possibly reflect a hope of God as host on the other side of death. That would be the Greek translators' hope, not necessarily the Hebrew poet's.³⁶

Skeptic/secular · Bad theology, and a doubtful image

David Madison, a former Methodist pastor turned atheist who writes on the Debunking Christianity blog, calls the psalm 'bad theology' because, he says, its sentiments 'are falsified by life as we experience it'. He also doubts the wisdom of accepting the comparison of people to sheep.⁸⁰

Where else the Bible mentions it

Text

Genesis 48:15 Jacob speaks of the God who shepherded him all his life. In Midrash Tehillim Rabbi Yose bar Hanina says David followed Jacob in calling God a shepherd.
¹⁵Then he blessed Joseph and said: “May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day,
Read in context →
Psalms 80:1 Psalm 80 addresses the Shepherd of Israel. Botha argues that Psalm 23 turns this mostly national image into a personal one.
¹Hear us, O Shepherd of Israel, who leads Joseph like a flock; You who sit enthroned between the cherubim, shine forth
Read in context →
Jeremiah 23:1–4 Jeremiah pronounces woe on the shepherds who destroy and scatter God's sheep and promises shepherds under whom they will no longer be afraid. Botha connects its pasture vocabulary with Psalm 23:2.
^23:1“Woe to the shepherds who destroy and scatter the sheep of My pasture!” declares the LORD. ²Therefore this is what the LORD, the God of Israel, says about the shepherds who tend My people: “You have scattered My flock and driven them away, and have not attended to them. Behold, I will attend to you for the evil of your deeds, declares the LORD. ³Then I Myself will gather the remnant of My flock from all the lands to which I have banished them, and I will return them to their pasture, where they will be fruitful and multiply. ⁴I will raise up shepherds over them who will tend them, and they will no longer be afraid or dismayed, nor will any go missing, declares the LORD.
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Show 2 more passages

Psalms 27:4 A prayer to live in the LORD's house for life. Kirkpatrick says this comparison leaves no doubt that Psalm 23:6 should read my dwelling shall be.
⁴One thing I have asked of the LORD; this is what I desire: to dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD and seek Him in His temple.
Read in context →
Revelation 7:17 The Lamb will shepherd the redeemed and lead them to springs of living water. The BSB's note on Psalm 23:1 points to this verse.
¹⁷For the Lamb in the center of the throne will be their shepherd. ‘He will lead them to springs of living water,’ and ‘God will wipe away every tear from their eyes.’”
Read in context →

Test your understanding

What does 'want' mean in the KJV's first verse?

To lack or be in need; the speaker will lack nothing.^{1 2}

Psalms 23:1

What reason does the speaker give for not being afraid in the dark valley?

God is with him, and God's rod and staff comfort him.³

Psalms 23:4

Where does God prepare the table for the speaker?

In the presence of his enemies.⁴

Psalms 23:5

What is the literal Hebrew behind the familiar forever at the end of the psalm?

For length of days (le'orekh yamim), which the KJV gives in its margin.^{12 13 14}

Psalms 23:6

Keep going

Jesus the good shepherd Coming

Jesus calls himself the good shepherd. John does not quote Psalm 23, but Christian readers have long linked the two.^{66 67}

John 10:11–16

Ezekiel's shepherds of Israel Coming

Ezekiel condemns Israel's rulers as shepherds who feed only themselves and has God search for his flock; Botha lists the chapter among the texts Psalm 23 echoes.^{43 44 45}

Ezekiel 34:1–16

David tending sheep before he was king Coming

1 Samuel shows David tending sheep before he was king. Briggs argues that this shepherd youth affords no evidence that David wrote the psalm, since the shepherd image for God is common.^{4 sources}4 sources41. 2 Samuel 5:2 42. 1 Samuel 16:11 17. Kirkpatrick 1897 15. Briggs 1906

1 Samuel 16:11

David's flight from Saul Coming

Rashi places the psalm in the forest of Hereth during David's flight from Saul.^{57 33}

1 Samuel 22:5

David's flight from Absalom Coming

Delitzsch places the psalm in Absalom's rebellion, citing the food brought to David in his flight.^{18 19}

2 Samuel 17:27–29

Cite this page

Plain citation

What does Psalm 23 mean? Know the Text. Question lens, version 1, revised 2026-11-09, Fact-checked. https://knowthetext.com/question/questions/psalm-23/

Chicago-style note

Know the Text, “What does Psalm 23 mean?” Question lens, version 1, revised 2026-11-09, Fact-checked, https://knowthetext.com/question/questions/psalm-23/.

BibTeX

@misc{knowthetext-psalm-23,
  author = {{Know the Text}},
  title = {What does Psalm 23 mean?},
  howpublished = {Know the Text, Question lens},
  url = {https://knowthetext.com/question/questions/psalm-23/},
  year = {2026},
  note = {Version 1; revised 2026-11-09; Fact-checked}
}

Sources

105 sources from 80 works

1
Psalms 23:1↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
2
Checked in this site's verse database: BDB on chaser (H2637)↩^a ↩^b ↩^c
How this was derived
select count(*) from lexicon_links l join lexicon_articles a on a.lexicon=l.lexicon and a.id=l.article_id where l.strong='H2637' and a.text like '%lack, need%'
3
Psalms 23:4↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j ↩^k
4
Psalms 23:5↩^a ↩^b ↩^c ↩^d ↩^e
5
Bible Gateway, “Psalm 23 (NRSVUE)”↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ
6
Bible Gateway, “Psalm 23 (NIV)”↩^a ↩^b ↩^c ↩^d ↩^e
7
Bible Gateway, “Psalm 23 (ESV), footnotes”↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j ↩^k ↩^l ↩^m ↩ⁿ
8
Checked in this site's verse database: BSB footnote on Ps 23:4↩^a ↩^b ↩^c ↩^d
How this was derived
select n.body from verse_notes n join verses v on v.id=n.verse_id where v.work_id='bsb' and v.std_ref='Ps.23.4' and n.kind='footnote'
9
Psalms 23:6↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j ↩^k ↩^l ↩^m
10
Checked in this site's verse database: Ps 23:6 word 8 tagged as shuv (H7725G), Qal perfect 1cs↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
How this was derived
select count(*) from tokens where std_ref='Ps.23.6' and root_strong='H7725G' and morph like '%Vqq1cs%'
11
Checked in this site's verse database: BDB on shuv (H7725G)↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
How this was derived
select count(*) from lexicon_links l join lexicon_articles a on a.lexicon=l.lexicon and a.id=l.article_id where l.strong='H7725G' and a.text like '%turn back, return%'
12
Checked in this site's verse database: Editions reading 'for ever'/'forever' (Ps 23:6)↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.6' and (text like '%for ever%' or text like '%forever%')
13
Checked in this site's verse database: Editions reading 'length of' (Ps 23:6)↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.6' and text like '%length of%'
14
Checked in this site's verse database: Lexicon entries for orekh (H0753) defining it as length (BDB and Strong)↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
How this was derived
select count(*) from lexicon_links l join lexicon_articles a on a.lexicon=l.lexicon and a.id=l.article_id where l.strong='H0753' and a.text like '%length%'
Charles Augustus Briggs and Emilie Grace Briggs, A Critical and Exegetical Commentary on the Book of Psalms, vol. 1 (ICC) (1906)
- 15
  p. 208↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
- 31
  p. 211↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j
- 32
  p. 207↩^a ↩^b ↩^c ↩^d
- 54
  p. 209↩
- 74
  p. 210↩^a ↩^b ↩^c ↩^d
- 87
  p. 207 (archive.org OCR)↩
A. F. Kirkpatrick, The Book of Psalms, Books I (Cambridge Bible) (1897)
- 16
  pp. 124-125↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
- 17
  p. 125↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j ↩^k
- 21
  p. 124↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
- 26
  p. 126↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
- 38
  p. 127↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ
- 48
  Introduction, §4 (Titles relating to Authorship)↩^a ↩^b ↩^c ↩^d ↩^e
18
2 Samuel 17:27–29↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
19
Franz Delitzsch, Biblical Commentary on the Psalms, vol. 1 (Clark's Foreign Theological Library) (1871), p. 329↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
Targum to Psalms, Aramaic Targum to Psalms 23 (Mikraot Gedolot; Sefaria)
- 20
  23:1↩^a ↩^b ↩^c ↩^d
- 35
  23:6↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
Augustine of Hippo, Exposition on Psalm 23, NPNF 1st ser. vol. 8 (New Advent)
- 22
  §1-2↩^a ↩^b ↩^c ↩^d
- 23
  §2↩^a ↩^b ↩^c ↩^d
- 59
  §4↩^a ↩^b ↩^c ↩^d
24
David Kimhi (Radak), The Psalms with Qimchi's Longer Commentary (Leipzig, 1883; Sefaria), 23:6↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
25
Augustine of Hippo, Exposition on Psalm 23 (Enarrationes in Psalmos), NPNF 1st ser. vol. 8 (New Advent), §6↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
27
Checked in this site's verse database: Editions reading 'shadow of death' (Ps 23:4)↩^a ↩^b ↩^c ↩^d
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.4' and text like '%shadow of death%'
28
Checked in this site's verse database: Editions reading 'death-shade' (Ps 23:4)↩^a ↩^b ↩^c ↩^d
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.4' and text like '%death-shade%'
Franz Delitzsch, Biblical Commentary on the Psalms, vol. 1 (1871)
- 29
  pp. 330-331↩^a ↩^b ↩^c ↩^d
- 30
  p. 331↩^a ↩^b ↩^c ↩^d
- 39
  p. 332↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
33
Rashi, Rashi on Psalms 23, tr. A. J. Rosenberg (Judaica Press; Sefaria, CC-BY)↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j ↩^k ↩^l ↩^m
34
Checked in this site's verse database: Brenton's Septuagint on Ps 23:6↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
How this was derived
select count(*) from verses where work_id='brenton' and std_ref='Ps.23.6' and text like '%my dwelling shall be in the house of the Lord%'
Phil J. Botha, “Following the 'Tracks of Righteousness' of Psalm 23”
- 36
  OTE 28/2 (2015), p. 285 n. 2↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j ↩^k
- 50
  OTE 28/2 (2015), p. 287 n. 16↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
- 79
  OTE 28/2 (2015), p. 287↩^a ↩^b
- 85
  Old Testament Essays 28/2 (2015), p. 285↩
- 86
  OTE 28/2 (2015), p. 285 n. 3↩
37
Psalms 27:4↩^a ↩^b ↩^c
40
Hammurabi, The Code of Hammurabi, tr. L. W. King (Avalon Project), Epilogue↩^a ↩^b ↩^c ↩^d
41
2 Samuel 5:2↩^a ↩^b ↩^c ↩^d ↩^e
42
1 Samuel 16:11↩^a ↩^b ↩^c ↩^d ↩^e
43
Ezekiel 34:2↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
44
Ezekiel 34:11↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
45
Ezekiel 34:23↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
46
Philo of Alexandria, On Husbandry (De Agricultura), tr. C. D. Yonge (1854), §50↩^a ↩^b ↩^c ↩^d
47
Checked in this site's verse database: Editions that include the heading in Ps 23:1↩^a ↩^b ↩^c ↩^d
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.1' and text like 'A Psalm of David%'
49
John Calvin, Commentary on the Book of Psalms, vol. 1, tr. James Anderson (Calvin Translation Society) (1845), Ps. 23, argument, p. 390↩^a ↩^b ↩^c ↩^d ↩^e
C. H. Spurgeon, The Treasury of David, vol. 1 (1881)
- 51
  Ps. 23:6, pp. 356-357↩^a ↩^b ↩^c ↩^d ↩^e
- 52
  Ps. 23, introduction↩^a ↩^b ↩^c ↩^d ↩^e
- 60
  Ps. 23:4, p. 356↩^a ↩^b ↩^c ↩^d
53
Watchtower Bible and Tract Society, “Jehovah Is Our Shepherd, The Watchtower, 1 November 2005 (wol.jw.org)”, par. 20↩^a ↩^b ↩^c ↩^d ↩^e
55
Jewish Publication Society, “THE JPS TANAKH: Gender-Sensitive Edition, Psalms 23 (Sefaria)”↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
56
Checked in this site's verse database: KJV margin on 'for ever' (Ps 23:6)↩^a ↩^b ↩^c ↩^d ↩^e
How this was derived
select n.body from verse_notes n join verses v on v.id=n.verse_id where v.work_id='kjv' and v.std_ref='Ps.23.6' and n.kind='footnote'
57
1 Samuel 22:5↩^a ↩^b ↩^c ↩^d ↩^e
58
Jonathan Sacks, “Rabbi Sacks on Siddur, Shabbat, Se'uda Shelishit (Koren, 2017; Sefaria)”↩^a ↩^b ↩^c
John Calvin, Commentary on the Book of Psalms, vol. 1, tr. James Anderson (1845)
- 61
  Ps. 23:6, p. 399↩^a ↩^b ↩^c ↩^d
- 65
  Ps. 23:4, p. 396↩^a ↩^b
62
Checked in this site's verse database: Verses with tsalmawet (H6757)↩^a ↩^b ↩^c
How this was derived
select count(distinct std_ref) from tokens where root_strong='H6757'
63
Checked in this site's verse database: Books with tsalmawet (H6757)↩^a ↩^b ↩^c
How this was derived
select group_concat(distinct book) from tokens where root_strong='H6757'
64
Checked in this site's verse database: Verses with tsalmawet in Job↩^a ↩^b ↩^c
How this was derived
select count(distinct std_ref) from tokens where root_strong='H6757' and book='Job'
66
John 10:11↩^a ↩^b ↩^c ↩^d ↩^e
67
John 10:14↩^a ↩^b ↩^c ↩^d ↩^e
68
Hebrews 13:20↩^a ↩^b ↩^c
69
1 Peter 2:25↩^a ↩^b ↩^c
70
Revelation 7:17↩^a ↩^b ↩^c
Cas J. A. Vos, “The Lord is my Shepherd in Suffering”
- 71
  OTE 33/3 (2020), pp. 643-644↩^a ↩^b ↩^c
- 96
  OTE 33/3 (2020), p. 635↩
72
Cyril of Jerusalem, Catechetical Lecture 22 (Mystagogic 4), NPNF 2nd ser. vol. 7 (New Advent), §7↩^a ↩^b ↩^c
73
Ambrose of Milan, On the Mysteries, NPNF 2nd ser. vol. 10 (New Advent), §43↩^a ↩^b ↩^c
75
Genesis 48:15↩^a ↩^b ↩^c ↩^d
76
Psalms 80:1↩^a ↩^b ↩^c
77
Isaiah 40:11↩^a ↩^b ↩^c
Midrash Tehillim, Midrash Tehillim 23 (Hebrew; Sefaria)
- 78
  23:2↩^a ↩^b ↩^c
- 103
  (whole work)↩
80
David Madison, “The Bad Theology of Favorite Bible Verses (Debunking Christianity blog)” (2021)↩^a ↩^b
Catholic Encyclopedia (1911), “Psalms (New Advent)”
- 81
  Titles↩^a ↩^b
- 95
  Number↩
82
Psalms 23:2–3↩
83
Checked in this site's verse database: KJV margin on 'still waters' (Ps 23:2)↩
How this was derived
select n.body from verse_notes n join verses v on v.id=n.verse_id where v.work_id='kjv' and v.std_ref='Ps.23.2' and n.kind='footnote' and n.body like 'still%'
84
Checked in this site's verse database: Editions reading 'straight paths' (Ps 23:3)↩^a ↩^b
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.3' and text like '%straight paths%'
88
Checked in this site's verse database: BDB on rewayah (H7310)↩
How this was derived
select count(*) from lexicon_links l join lexicon_articles a on a.lexicon=l.lexicon and a.id=l.article_id where l.strong='H7310' and a.text like '%saturation%'
89
Checked in this site's verse database: Brenton's Septuagint on the cup↩
How this was derived
select count(*) from verses where work_id='brenton' and std_ref='Ps.23.5' and text like '%cheers me like the best wine%'
90
Metsudah Publications, “The Metsudah Siddur (1981), Songs for Seudah Shelishis (Sefaria, CC-BY)”↩
91
Koren Publishers Jerusalem, “The Koren Shalem Siddur, Ashkenaz, Shabbat, Se'uda Shelishit (2017; Sefaria)”↩
92
Holy Wisdom Orthodox Mission (OCA), “Prayers in Preparation for Receiving Holy Communion”↩^a ↩^b
93
Orthodox Church in America, “Selected Psalms (oca.org)”↩^a ↩^b
94
Checked in this site's verse database: Native numbering of Ps 23:1 in Septuagint-based editions↩
How this was derived
select group_concat(work_id||':'||osis_ref) from verses where std_ref='Ps.23.1' and osis_ref='Ps.22.1'
97
David T. Adamo, “Reading Psalm 23 in African context”, Verbum et Ecclesia 39/1 (2018), abstract↩
98
Checked in this site's verse database: BDB on radaph (H7291)↩
How this was derived
select count(*) from lexicon_links l join lexicon_articles a on a.lexicon=l.lexicon and a.id=l.article_id where l.strong='H7291' and a.text like '%pursue, chase, persecute%'
99
Checked in this site's verse database: Editions reading 'pursue' (Ps 23:6)↩
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.6' and text like '%pursue%'
100
Checked in this site's verse database: BDB on hesed (H2617A)↩
How this was derived
select count(*) from lexicon_links l join lexicon_articles a on a.lexicon=l.lexicon and a.id=l.article_id where l.strong='H2617A' and a.text like '%goodness, kindness%'
101
Checked in this site's verse database: Editions reading 'mercy' (Ps 23:6)↩
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.6' and text like '%mercy%'
102
Checked in this site's verse database: Editions reading 'kindness' (Ps 23:6)↩
How this was derived
select group_concat(work_id) from verses where std_ref='Ps.23.6' and text like '%kindness%'
104
The Church of Jesus Christ of Latter-day Saints, “The Lord Is My Shepherd, Liahona, August 2022 (Come, Follow Me)”↩
105
Qur'an, tr. M. Pickthall, Qur'an 4:163 (alquran.cloud, en.pickthall)↩

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The evidence

The valley word in Psalm 23:4 means 'shadow of death' rather than 'deep darkness'.

The last verb of Psalm 23 was meant as 'dwell', not 'return'.

Shepherd was a title for kings as well as for God.

David composed Psalm 23.

The ending of Psalm 23 has been read as a hope beyond death.

God's care for the believer continues beyond death.

What people get wrong

Hard questions

Is it 'the valley of the shadow of death' or 'the darkest valley'?

The strongest case

Strongest responses

Plain assessment

Does the Hebrew say 'dwell' or 'return' in the house of the LORD?

The strongest case

Strongest responses

Plain assessment

Is the shepherd of Psalm 23 Jesus?

The strongest case

Strongest responses

Plain assessment

Did David write Psalm 23?

The strongest case

Strongest responses

Plain assessment

Is Psalm 23 about life after death?

The strongest case

Strongest responses

Plain assessment

What the texts say

Background

Shepherd, guide and host Scholarship

A title for kings and for God Evidence

Oil and the cup Scholarship

In Jewish and Orthodox prayer Tradition

In public grief and popular culture Tradition

Where translations differ

Psalms 23:1 · “mizmor ledawid”

Psalms 23:4 · “tsalmawet”

Psalms 23:3 · “right paths”

Psalms 23:6 · “radaph and hesed”

Psalms 23:6 · “weshavti”

Psalms 23:6 · “le'orekh yamim”

How it has been interpreted

Jewish: Second Temple · Shepherding kings, wise men and God

Jewish: rabbinic · Israel in the wilderness

Jewish: medieval commentator · David's dangers and a long life

Jewish: modern · The Temple as refuge

Early church: Latin · The Church speaking to Christ

Early church: Greek · Table, oil and Eucharist

Orthodox · Preparation for Communion

Protestant: Lutheran · Christ and the Word

Protestant: Lutheran · David in flight from Absalom

Protestant: Reformed · Thanksgiving with an aim fixed in heaven

Protestant: Anglican · Long life in fellowship with God

Protestant: evangelical · Confidence in dying

Latter-day Saints · The Savior in the valley

Jehovah's Witnesses · Care through life and eternity

Islamic · David and the Psalms

Academic (critical) · Personal trust built from a national image

Academic (critical) · A hope beyond death in the Greek?

Skeptic/secular · Bad theology, and a doubtful image

Where else the Bible mentions it

Test your understanding

What does 'want' mean in the KJV's first verse?

What reason does the speaker give for not being afraid in the dark valley?

Where does God prepare the table for the speaker?

What is the literal Hebrew behind the familiar forever at the end of the psalm?

Keep going

Jesus the good shepherd Coming

Ezekiel's shepherds of Israel Coming

David tending sheep before he was king Coming

David's flight from Saul Coming

David's flight from Absalom Coming

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Sources

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