Mazmur 23:3

23:3 He restores my strength. ¹ 

He leads me down ²  the right paths ³ 

for the sake of his reputation. ⁴ 

Mazmur 50:11

50:11 I keep track of ⁵  every bird in the hills,

and the insects ⁶  of the field are mine.

Mazmur 78:12

78:12 He did amazing things in the sight of their ancestors,

in the land of Egypt, in the region of Zoan. ⁷ 

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ⁸ 

and the nations in a just manner.

Mazmur 103:18

103:18 to those who keep his covenant,

who are careful to obey his commands. ⁹ 

Mazmur 119:34

119:34 Give me understanding so that I might observe your law,

and keep it with all my heart. ¹⁰ 

Mazmur 119:72

119:72 The law you have revealed is more important to me

than thousands of pieces of gold and silver. ¹¹ 

Mazmur 119:77

119:77 May I experience your compassion, ¹²  so I might live!

For I find delight in your law.

Mazmur 141:7

141:7 As when one plows and breaks up the soil, ¹³ 

so our bones are scattered at the mouth of Sheol.

Mazmur 144:13

144:13 Our storehouses ¹⁴  will be full,

providing all kinds of food. ¹⁵ 

Our sheep will multiply by the thousands

and fill ¹⁶  our pastures. ¹⁷ 

[23:3]  ¹ tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”

[23:3]  ² tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.

[23:3]  ³ tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.

[23:3]  ⁴ tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.

[50:11]  ⁵ tn Heb “I know.”

[50:11]  ⁶ tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

[78:12]  ⁷ sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).

[98:9]  ⁸ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[103:18]  ⁹ tn Heb “to those who remember his precepts to do them.”

[119:34]  ¹⁰ tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

[119:72]  ¹¹ tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

[119:77]  ¹² tn Heb “and may your compassion come to me.”

[141:7]  ¹³ tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.

[144:13]  ¹⁴ tn The Hebrew noun occurs only here.

[144:13]  ¹⁵ tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

[144:13]  ¹⁶ tn Heb “they are innumerable.”

[144:13]  ¹⁷ tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).