Psalm 23 verse 4 part 1

Even when I must walk through the darkest valley, I fear no danger, for you are with me; your rod and your staff reassure me.

Greek:

For if even I should go in the midst of the shadow of death, I shall not be afraid of evils, for you with me are.  Your rod and your staff they comfort me. 

I spent most of my study time on this verse, dissecting each word, searching out how it was used in the Scripture, and also if and how it was used in the Torah.  This passage seems the heart of the psalm.  The verses before speak of God, as do the verses that follow it.  This verse seems to speak more personally of the writer. 

Key words and terms in the verse are ‘valley of the shadow of death’, ‘fear no evil’, ‘your rod and your staff’ and ‘comfort me’. 

What seems peculiar to this verse is the traditional interpretation which gives the impression of David ‘fearing’ or reverencing something with awe, of being afraid of some vague ‘evil’, right after he’s been so very clear that God is His shepherd.  Shepherded sheep don’t fear things when they’re with their shepherd, they only fear when they’re away from their shepherd, when he’s not in their sight.  So why, if David has firmly established his trust in the provision of YHVH, does he speak of fear of something else?

The term ‘shadow of death’ isn’t one found in Torah.  It’s found most often in Job (9 times) and there, seems to refer to things that are unknown or unseen, primarily what happens after death.  The ‘land of darkness and the shadow of death’ (Job 10:21) speak of Hades, the place souls were considered to go after death. Remember that Job was facing severe calamity and quite possibly his death.

In Psalm 44, David speaks of the ‘shadow of death’, the pattern of this psalm is very much like the pattern of psalm 23.  He begins by expressing his sure trust in God.  Then suddenly the tone shifts to ‘now You have rejected and humbled us…my face is covered with shame’.  He seems to ask ‘Why?’ expressing a great unknown.  ‘We had not forgotten you, we had been faithful to your covenant’.  Yet ‘you have broken us, you have covered us with the shadow of death’. Here the 'shadow of death' seems to refer to being cut off from God's provision, presence, love and care.

In Psalm 107, David speaks of the shadow of death as imprisonment, bondage or slavery, another picture of being ‘cut off’ from the land and from God’s provision.  Isaiah 9:2 also has this kind of reference.  So does Jeremiah 13:15-17, ‘Give glory to God before He cause darkness, before your feet stumble…while you look for light, he turns it to the shadow of death, and makes it gross darkness…the Lord’s flock is carried away captive.’ Jeremiah 2:6 refers to the time of wandering in the desert, in ‘a land of deserts and pits,  a land of drought and the shadow of death, a land that no one crossed and where no one dwelt’.  Amos 5:8 speaks of God who ‘turns the shadow of death or deep darkness into the morning and darkens the day into night…who calls for the waters of the sea and pours them out onto the face of the earth…who causes sudden destruction’. 

None of these references are about a traditional concept of ‘evil’ being a satanic being or beings causing destruction or calamity.  So in its context, that’s probably not the ‘evil’ David refers to here either.

Sheep

From various sources:

Sheep are highly social herd creatures. They naturally seek a leader, on their own; they’re prone to wander.  Social isolation is highly stressful for them, as is contact with humans. They are greatly affected by the quality of the handling they receive.

Sheep are easily influenced by a shepherd who provides an effective, calming presence. They need the most care of all livestock in that they constantly require fresh water and fresh pasture. Their best water source is the early morning dew.  They like to rest a lot, and they don’t like to be handled, as in being sheared or cleaned. 

Sheep are creatures of habit who can get into ‘ruts’, and can be jealous and competitive for dominance.  They stampede easily and are vulnerable to ‘mob psychology’.  With little or no means of self-defense, in real or perceived danger they panic and run, and are vulnerable to frustration, pests and hunger.  They’re easily killed by enemies, and can even die of panic.  Too much wool can cause them to flip over on their back, where they’re helpless and unable to right themselves. They will die of starvation if not turned over by the shepherd. 

Psalm 23 verse 3

He gives new life to my soul: he is my guide in the ways of righteousness because of his name.

He restores my strength. He leads me down the right path for the sake of his reputation.

My rough translation from Hebrew:

My breath, my vitality, the image of He on me is restored, from the inside out.  (There seems a kind of play on words here…literally it says His breath breaths into me again, as it did on the day man was created). He guides me on the track, the entrenched circumvallation, cleansing and clearing, justifying and vindicating me, with the goal and purpose that I heed, and testify and respond as visible, earthly witness and sign of His renown, of His loftiness.

Greek:

My life he returned, he guided me upon roads of righteousness because of his name.

Drawn from various commentaries:

The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.

The ways in which God guides me in life – both the “resting” and the “changes” – are intended not only for my physical well-being, but also for my spiritual and moral welfare; thus, “He restores my soul.”

“He restores my soul” also refers to Torah study, as David also wrote: “The Torah of Hashem is whole, restoring the soul” (Psalm 19:8).

It is known that the Torah emphasizes justice for both the individual and society. It is therefore not surprising that David proclaimed: “He leads me on paths of justice for His Name’s sake.”

The Hebrew word for justice in this verse is tzedek – a word which also refers to righteousness.

“Hashem will establish you as His holy people, as He swore to you, if you observe the requirements of Hashem, your God, and you walk in His ways. Then all the peoples of the earth will see that the Name of Hashem is proclaimed over you, and they will revere Hashem – because of you.” (Deuteronomy 28: 9,10)

We, the people of the Torah, are to live our lives in the spirit of this Name.  Our Shepherd leads us on the paths of tzedek for the sake of the compassionate, loving, and life-giving attributes associated with His Name.

Psalm 23 verse 2

He takes me to lush pastures, he leads me to refreshing water.

According to commentary, David is emphasizing that God’s provision is lush and refreshing, it is abundant and perfect.  The sense is that God allows His sheep to access not only what they need, but to receive it in abundance.

From Greek:

In the place of tender shoots, there he encamped me.  At the water of rest, he nourished me. (This one is my favourite!)

The Greek word that’s translated ‘encamped me’ means tabernacle, nest, take up residence, lodge, rest.  The Greek word translated ‘nourished me’ here also means to bring to maturity, to nurture, to cherish and train up. 

This is (I think) a rare case of the Greek being more picturesque than the Hebrew!

Psalm 23 verse 1

A psalm of David. The Lord is my shepherd, I lack nothing.

A Psalm. Of David. The Lord takes care of me as his sheep; I will not be without any good thing.

My own rough translation from the Hebrew:

A song of the beloved.  The One who exists, who has existed and who will exist, shepherds without diminishing.

Interlinear translation from the Greek (LXX):

A psalm to David.  The Lord tends me, and not one thing lacks for me.

Some commentary from various sources about this verse or particular words in it:

The word for ‘shepherd’ goes beyond merely feeding, guarding and guiding the sheep.  It implies rulership; a relationship of provision and authourity to receiving and obedience.  Even within this authourity, a shepherd is the sheep’s companion and true friend.  The Hebrew word for shepherd is ra’ah, interestingly, the Hebrew word for evil is ra.  The meanings given for ra’ah include idolater, devour, evil entreat, also wander and waste. 

The Strong’s number for ra’ah (shepherd) is H7462, a primitive root and a verb.  A related word is re’eh (H7463) a friend of the king.

The statement made in this verse establishes that the God who made Adam in His image, can be entirely trusted to rule over him/us in a way that is only for his/our good.  That even through adversity, we can continue to trust in God’s good provision.

Psalm 23 - Background and one Jewish translation

A little background to Psalm 23:

According to tradition, this Psalm was composed during one of David's most difficult periods - while on the run from Saul and his men, alone in a desolate forest (1Sam 22).  Clearly, there was no Temple standing in Jerusalem in David's time - his son, Solomon built the First Temple.  But David was instrumental in building a temporary sanctuary to house the Ark in the City of David, i.e., in Jerusalem (2Sam 6:17).

One Jewish translation, provided just to see that it is similar to Christian translations:

A song of David. The Lord is my shepherd; I shall not want.

He causes me to 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.

Even when I walk in the valley of darkness, I will fear no evil for You are with me; Your rod and Your staff-they comfort me.

You set a table before me in the presence of my adversaries; You anointed my head with oil; my cup overflows.

May only goodness and kindness pursue me all the days of my life, and I will dwell in the house of the Lord for length of days.

Psalm 23 in a different light

Many years ago, I participated in a study of Psalm 23.  Once every week for the three month study time, we recited this Psalm together.  It stuck in my memory!

What also stuck was a few oddities about the song (psalm).  It's beginning is all about God. Then it's focus suddenly seems to shift to another being, at least in reference.  Now it seems as if God is being compared, in a sense, with another being or beings the writer is afraid of, or could be afraid of.  

I always wondered about verse 4 and 5.  What was the significance of 'the valley of the shadow of death' and why was the psalmist insistent that he would not be afraid of it? What did the rod and staff have to do with anything?  Was God going to beat up enemies in the valley?  Could God not protect the Psalmist in the dark valley?  The Psalmist's language seems confident, maybe even overly so, but it almost sounded like bravado.   As if he had to reassure himself by his words.

So after many years, and in a more Torah-knowledge based understanding of 'satan' and 'ha-satan' that is fairly recent, I took another look at this Psalm.