English Standard Version
Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.
King James Bible
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.
American Standard Version
Yea, thou I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; Thy rod and thy staff, they comfort me.
For though I should walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me.
English Revised Version
Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff, they comfort me.
Webster's Bible Translation
Yes, though I walk through the valley of the shades of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.
Psalm 23:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The eating is here again brought to mind. The perfect, אכלוּ, and the future of sequence, ויּשׁתּחווּ, stand to one another in the relation of cause and effect. It is, as is clear from Psalm 22:27, an eating that satisfies the soul, a spiritual meal, that is intended, and in fact, one that is brought about by the mighty act of rescue God has wrought. At the close of Psalm 69, where the form of the ritual thank-offering is straightway ignored, ראוּ (Psalm 22:23) takes the place of the אכלוּ. There it is the view of one who is rescued and who thankfully glorifies God, which leads to others sharing with him in the enjoyment of the salvation he has experienced; here it is an actual enjoyment of it, the joy, springing from thankfulness, manifesting itself not merely in words but in a thank-offering feast, at which, in Israel, those who long for salvation are the invited guests, for with them it is an acknowledgment of the mighty act of a God whom they already know; but among the heathen, men of the most diversified conditions, the richest and the poorest, for to them it is a favour unexpectedly brought to them, and which is all the more gratefully embraced by them on that account. So magnificent shall be the feast, that all דּשׁני־ארץ, i.e., those who stand out prominently before the world and before their own countrymen by reason of the abundance of their temporal possessions (compare on the ascensive use of ארץ, Psalm 75:9; Psalm 76:10; Isaiah 23:9), choose it before this abundance, in which they might revel, and, on account of the grace and glory which the celebration includes within itself, they bow down and worship. In antithesis to the "fat ones of the earth" stand those who go down to the dust (עפר, always used in this formula of the dust of the grave, like the Arabic turâb) by reason of poverty and care. In the place of the participle יורדי we now have with ונפשׁו ( equals ואשׁר נפשׁו) a clause with ולא, which has the value of a relative clause (as in Psalm 49:21; Psalm 78:39, Proverbs 9:13, and frequently): and they who have not heretofore prolonged and could not prolong their life (Ges. 123, 3, c). By comparing Philippians 2:10 Hupfeld understands it to be those who are actually dead; so that it would mean, His kingdom extends to the living and the dead, to this world and the nether world. But any idea of a thankful adoration of God on the part of the dwellers in Hades is alien to the Old Testament; and there is nothing to force us to it here, since יורד עפר, can just as well mean descensuri as qui descenderunt, and נפשׁו dna ,tnuredne חיּה (also in Ezekiel 18:27) means to preserve his own life, - a phrase which can be used in the sense of vitam sustentare and of conservare with equal propriety. It is, therefore, those who are almost dead already with care and want, these also (and how thankfully do these very ones) go down upon their knees, because they are accounted worthy to be guests at this table. It is the same great feast, of which Isaiah, Isaiah 25:6, prophesies, and which he there accompanies with the music of his words. And the result of this evangel of the mighty act of rescue is not only of boundless universality, but also of unlimited duration: it propagates itself from one generation to another.
Formerly we interpreted Psalm 22:31 "a seed, which shall serve Him, shall be reckoned to the Lord for a generation;" taking יספּר as a metaphor applying to the census, 2 Chronicles 2:16, cf. Psalm 87:6, and לדּור, according to Psalm 24:6 and other passages, as used of a totality of one kind, as זרע of the whole body of those of the same race. But the connection makes it more natural to take דור in a genealogical sense; and, moreover, with the former interpretation it ought to have been לדּור instead of לדּור. We must therefore retain the customary interpretation: "a seed (posterity) shall serve Him, it shall be told concerning the Lord to the generation (to come)." Decisive in favour of this interpretation is לדּור with the following יבאוּ, by which דור acquires the meaning of the future generation, exactly as in Psalm 71:18, inasmuch as it at once becomes clear, that three generations are distinctly mentioned, viz., that of the fathers who turn unto Jahve, Psalm 22:30, that of the coming דור, Psalm 22:31, and עם נולד, to whom the news of the salvation is propagated by this דור, Psalm 22:31 : "They shall come (בּוא as in Psalm 71:18 : to come into being), and shall declare His righteousness to the people that shall be born, that He hath finished." Accordingly זרע is the principal notion, which divides itself into (יבאו) דור and עם נולד; from which it is at once clear, why the expression could be thus general, "a posterity," inasmuch as it is defined by what follows. עם נולד is the people which shall be born, or whose birth is near at hand (Psalm 78:6); the lxx well renders it: λαῷ τῷ τεχθησομένῳ (cf. Psalm 102:19 עם נברא populus creandus). צדקתו is the dikaiosu'nee of God, which has become manifest in the rescue of the great sufferer. That He did not suffer him to come down to the very border of death without snatching him out of the way of his murderous foes and raising him to a still greater glory, this was divine צדקה. That He did not snatch him out of the way of his murderous foes without suffering him to be on the point of death - even this wrathful phase of the divine צדקה, is indicated in Psalm 22:16, but then only very remotely. For the fact, that the Servant of God, before spreading the feast accompanying the shelamim (thank-offering) in which He makes the whole world participants in the fruit of His suffering, offered Himself as an asham (sin-offering), does not become a subject of prophetic revelation until later on, and then under other typical relationships. The nature of the עשׂה, which is in accordance with the determinate counsel of God, is only gradually disclosed in the Old Testament. This one word, so full of meaning (as in Psalm 52:11; Psalm 37:5; Isaiah 44:23), implying the carrying through of the work of redemption, which is prefigured in David, comprehends everything within itself. It may be compared to the לעשׂות, Genesis 2:3, at the close of the history of the creation. It is the last word of the Psalm, just as τετέλεσται is the last word of the Crucified One. The substance of the gospel in its preparatory history and its fulfilment, of the declaration concerning God which passes from generation to generation, is this, that God has accomplished what He planned when He anointed the son of Jesse and the Son of David as mediator in His work of redemption; that He accomplished it by leading the former through affliction to the throne, and making the cross to the latter a ladder leading up to heaven.
Treasury of Scripture Knowledge
"When you go out to war against your enemies, and see horses and chariots and an army larger than your own, you shall not be afraid of them, for the LORD your God is with you, who brought you up out of the land of Egypt.
2 Samuel 22:19
They confronted me in the day of my calamity, but the LORD was my support.
before I go--and I shall not return-- to the land of darkness and deep shadow,
the land of gloom like thick darkness, like deep shadow without any order, where light is as thick darkness."
I will not be afraid of many thousands of people who have set themselves against me all around.
I have set the LORD always before me; because he is at my right hand, I shall not be shaken.
The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.