The Lord is my Shepherd

By Dr. Eli Lizorkin-Girzhel

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It’s easy to see why Psalm 23 is one of the most popular psalms among Jews and Christians. This short psalm has 55 Hebrew words and is full of deep wisdom, faith, and insight. You are welcome to look deeper into the translation to find the treasures that are hidden there.

The Lord is my shepherd (יְהוָה רֹעִי); I shall not want (לֹא אֶחְסָר). (Psa 23:1)

It is correct to translate the Hebrew word “roe” (רֹעִי) as “my shepherd,” but there is something else to keep in mind. There is another word that sounds almost the same, and it means “my friend” (רֵעִי), but it comes from a different Hebrew root. The original hearers of this psalm may have linked these ideas in the poetic framework of the Book of Psalms and the oral traditions of ancient Israel. In this scenario, they would have envisioned God not only as their shepherd but also as their friend.

The negation lo ehsar (לֹא אֶחְסָר), meaning “I shall not want” or “I lack nothing,” shows a grammatical form that indicates a stable and lasting state. This is not a fleeting sense of satisfaction; rather, it is a persistent state of having and feeling completely satisfied.

He makes me lie down in green pastures (בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי); He leads me beside quiet waters (עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי). (Psa 23:2)

The Hebrew word for “makes me lie down” is yarbitsaeni (יַרְבִּיצֵנִי), which comes from the root rabats (רָבַץ). This word means “to kneel in restful contentment.” The shepherd has made the area so safe that the sheep can rest naturally.

The phrase that means “quiet waters” is mey mnuhot (מֵי מְנֻחוֹת). This isn’t just quiet waters; it’s more like “waters of rest,” which makes the theme of restoration even stronger.

He refreshes my soul (נַפְשִׁי יְשׁוֹבֵב); He guides me along the right paths (יַנְחֵנִי בְמַעְגְּלֵי־צֶדֶק) for His name’s sake (לְמַעַן שְׁמוֹ). (Psa 23:3)

“He refreshes” or “restores my soul” strongly suggests that one is returning to both themselves and God. This is not just a simple refreshment; it is the process of putting back together a self that has been broken up by fear or circumstance.

The “right paths” are called maagley tsedek (מַעְגְּלֵי־צֶדֶק). Maagal (מַעְגָּל) is a path or track that has been worn down by a wagon and people who have traveled on and next to it many times. This is a path made by those who have traveled righteously and survived every danger, detour, and setback. The lesson is deep: the Shepherd doesn’t lead His people down new paths; He leads them down the old paths that other faithful people have already walked.

The phrase “for His name’s sake” (leman shemo, לְמַעַן שְׁמוֹ) connects divine guidance to God’s own character, person, and concern for His good name. The Shepherd’s reputation is on the line, not that of the flock. The Shepherd is ashamed if the sheep die. God leads us down the right paths, making sure that our journey is a success not only because He loves us, but also because He cares about the holiness and good name of His Holy name.

Even though I walk through the valley of the shadow of death (גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת), I fear no evil, for You are with me; Your rod and Your staff (שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ), they comfort me (הֵמָּה יְנַחֲמֻנִי). (Psa 23:4)

The translation “valley of the shadow of death” is so powerful that it has become a permanent part of our language. However, the Hebrew b’gey tsalmavet (בְּגֵיא צַלְמָוֶת) gives an even more accurate and scary picture. People usually think of the word “tsalmavet” (צַלְמָוֶת) as a simple combination of “shadow” (tsel) and “death” (mavet). It might be better to say “deep and intense darkness.”

Pay attention to the active verb: elekh (אֵלֵךְ)—”I walk.” The Shepherd doesn’t carry the sheep through here; they have to be brave enough to walk through it themselves. The valley is not what protects you; the Shepherd is what protects you.

This step makes the psalm’s big theological change happen: instead of talking about God (“He leads me”), it starts talking to God (“for You are with me”). At this moment, testimony becomes a prayer to God. Your rod, shivtecha (שִׁבְטְךָ), and Your staff, mishantecha (מִשְׁעַנְתֶּךָ), are the physical proof of this strong presence. The rod was a heavy club that was used to scare off predators, and the staff was the crook that was used to guide and, most importantly, pull a sheep back from the edge of a dangerous cliff.

“Comfort me” (yenachamuni) is essential. The root nacham (נָחַם) means a deep, physical sigh of relief. The tools and the skill of the Shepherd using them allow the sheep to breathe and rest.

You set a table for me (תַּעֲרֹךְ לְפָנַי שֻׁלְחָן) in front of my enemies (נֶגֶד צֹרְרָי); you anointed my head with oil (דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי); my cup overflows (כּוֹסִי רְוָיָה). (Psa 23:5)

The setting changes from a pastoral setting to a royal reception. The Host is now the Shepherd. The psalmist says that “in the presence of my enemies,” neged tzor’rai (נֶגֶד צֹרְרָי), the table is set. The word for “enemies” is tzor’rai (צֹרְרָי), which comes from the root tzarar (צָרַר), which means to tie, bind up, or show hostility. The Hebrew word for Egypt is מִצְרַיִם (mitsraim), which also means “to limit” or “to restrict.” The picture gets even more complicated: the Host sets up a feast at the same time and place where the psalmist feels trapped, restricted, and surrounded by hostility. The table is set to neged (נֶגֶד)—opposite, in full view of—the very forces that would oppress him.

The cup, kosi revayah (כּוֹסִי רְוָיָה), is the last proof of this abundance. Not only is the cup “full,” but it is also “saturated.” “Revayah” (רְוָיָה) means that you are so thirsty that you can’t hold any more. It is true wealth. The blessing is so strong that it fills the cup.

Surely goodness and lovingkindness (אַךְ טוֹב וָחֶסֶד) will follow me all the days of my life (יִרְדְּפוּנִי כָּל־יְמֵי חַיָּי), and I will dwell in the house of the Lord forever (וְשַׁבְתִּי בְּבֵית־יְהוָה לְאֹרֶךְ יָמִים). (Psa 23:6)

The psalm ends with a powerful statement of certainty. The first word, akh (אַךְ), means “surely” and acts like a seal. It eliminates any possibility of doubt. These two friends, “goodness” and “covenant faithfulness,” tov vahesed (טוֹב וָחֶסֶד), are the sum of everything that has come before. And they “follow me,” yirdfuni (יִרְדְּפוּנִי). This word is the same verb that means “to chase” or “to hunt.” Earlier in the valley, the psalmist feared the pursuit of evil. He now says that the opposite is true: every day he is being chased, not by danger, but by God’s never-ending goodness and covenantal love!

The last part, “and I will dwell in the house of the Lord (וְשַׁבְתִּי בְּבֵית־יְהוָה) all the days of my life,” brings the journey to an end. The verb shuv (שׁוּב) means “to live,” “to come back,” or “to be restored.” It sounds like the earlier yshuvav (יְשׁוֹבֵב), which means “He restores” (Psa 23:3).

The restored soul goes back home, not just to the Lord’s heavenly presence, but also to a close, unbroken relationship with God. “Lorech yamim” (לְאֹרֶךְ יָמִים) does not just mean eternity in a general sense; it also means “for length of days.” It means a long, full, complete, and joyful life, stretched out under the watchful eye of the devoted and powerful Shepherd who became a royal and unapologetic Host.