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Psaumes 23

7 traductions · lu à travers 12 traditions · film, chant et livre d’histoires.

NCB · Nouvelle Bible du Consensus

1The LORD is my shepherd; I lack nothing. 2He makes me lie down in green pastures; he leads me beside quiet waters. 3He restores my soul; he guides me in paths of righteousness for his name's sake. 4Even when I walk through the valley of deep darkness, I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6Surely goodness and faithful love will pursue me all the days of my life, and I will dwell in the house of the LORD for length of days.

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Psaume 23 : Les soins du berger

Le voyage poétique d’un voyageur guidé par un Berger invisible et bienveillant à travers de verts pâturages, de sombres vallées et un ultime refuge.

The New Consensus Bible text of Psaumes 23, read aloud over the chapter’s eight scenes. The words appear below as they are read.

Le film, les illustrations et la chanson sont générés par IA à partir du consensus de ce chapitre ; ils ne représentent pas une interprétation approuvée par une tradition.

Ce sur quoi les traditions s’accordent

Universally across all traditions, Psalm 23 is recognized for employing the dual metaphors of God as a shepherd providing nourishment and protection, and as a gracious host providing a lavish banquet. Furthermore, the Shepherd is identified typologically with Jesus Christ, and the table prepared in the presence of enemies is broadly understood as God's spiritual provision and vindication of His people amid cosmic and earthly opposition. However, the exact nature of the host's banquet is… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The table prepared in the presence of enemies is understood as God's spiritual provision and vindication of His people amid cosmic and earthly opposition. (7 affirm)

Là où les traditions diffèrent

  • The transition from Shepherd to Host emphasizes the individual believer's direct, unmediated communion with God.

    catholic: DENY; baptist: AFFIRM

  • The 'green pastures' and 'still waters' represent the provision of the Word of God and the Gospel.

    oriental-orthodox: QUALIFY; lutheran: AFFIRM

  • The 'valley of the shadow of death' represents the theology of the cross, where God is present with the believer in severe afflictions and suffering.

    oriental-orthodox: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY

  • The presence of God in the dark valley is expected to be experienced tangibly through the manifest comfort of the Holy Spirit.

    lutheran: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM

  • The 'rod and staff' are instruments of divine guidance, comfort, and peaceful church discipline, contrasting with weapons of worldly coercion.

    catholic: QUALIFY; orthodox: QUALIFY; anabaptist: AFFIRM

  • The 'rod and staff' are applied liturgically as symbols of the Cross that comfort believers passing through physical death.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: AFFIRM

  • The prepared table and the overflowing cup are interpreted sacramentally as pointing to the Eucharistic banquet.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: DENY; methodist: AFFIRM; restorationist: QUALIFY

  • The 'table' is understood primarily as spiritual nourishment, reflecting a memorial rather than sacramental view of church ordinances.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; baptist: AFFIRM; methodist: DENY

  • The anointing with oil and the overflowing cup typify the effusion, abundant grace, and subsequent experiential manifestation of the Baptism in the Holy Spirit.

    catholic: QUALIFY; orthodox: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • Dwelling in the house of the Lord forever is applied eschatologically to the future life in the earth made new after the resurrection.

    orthodox: QUALIFY; reformed: QUALIFY; adventist: AFFIRM

  • The psalm is frequently utilized in rites concerning sickness and burial as a prayer to provide comfort and assurance of safe passage to eternal life.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

The psalm is a song of profound trust in divine providence, utilizing two dominant ancient Near Eastern motifs: the deity as a shepherd (verses 1-4) and as a gracious host (verses 5-6). It asserts that under God's guidance, the psalmist lacks nothing (verse 1), finds rest and nourishment (verses 2-3), and enjoys protection even in life's darkest perils and the 'valley of the shadow of death' (verse 4). The scene then shifts from pastures to a banquet setting, where God provides a vindicating feast, anoints the guest with oil, and fills the cup to overflowing (verse 5), resulting in a lifelong and eternal dwelling in the divine presence (verse 6). Reception: In both the Latin and Eastern Catholic traditions, this psalm is the premier mystagogical text for the Sacraments of Initiation, profoundly shaping sacramental theology. Historically numbered as Psalm 22 in the Septuagint and Vulgate, the Greek and Latin Fathers consistently read the psalm's imagery typologically. The 'water of refreshment' (verse 2) signifies the waters of Baptism. The 'oil' that anoints the head (verse 5) is understood as the seal of Chrismation or Confirmation. The 'table' (verse 5) is the Eucharistic altar. Cyril of Jerusalem systematically maps verse 5 to the Eucharistic liturgy, where the table is set against demonic adversaries, and the oil is the holy Chrism. The 'cup' (verse 5) has a distinct reception history in the Catholic communion due to the Septuagint and Vulgate translation 'calix meus inebrians' (my inebriating chalice, preserved in the Douay-Rheims). Augustine and Ambrose interpret this 'inebriating cup' as the Blood of Christ, which produces a 'sober intoxication' of the Holy Spirit, causing the communicant to forget worldly attachments and be filled with grace. Christologically, the 'rod and staff' (verse 4) are often read as the cross of Christ and the pastoral authority of the Church guiding the flock.

Eastern Orthodox

Read in its original setting as a Davidic hymn of trust, the psalm employs the extended metaphor of Yahweh as a shepherd who provides nourishment, guidance, and protection for His flock. The imagery transitions in the second half from pastoral care in the wilderness—navigating dark valleys with rod and staff—to the hospitality of a divine host preparing a banquet, anointing the guest with oil, and offering an overflowing cup in the very presence of adversaries, culminating in the psalmist's assurance of dwelling in the Lord's house perpetually. Reception: In the Eastern Orthodox tradition, reading from the Septuagint (where it is numbered Psalm 22), this text is understood as a primary mystagogical prophecy of the Church's Sacraments of Initiation. The Septuagint's specific phrasing heavily influences this reception: 'water of refreshment' (v. 2) is identified with the font of Baptism, while the anointing of the head with oil (v. 5) is read as the seal of Chrismation (Holy Myrrh). Most distinctively, the Septuagint rendering of verse 5 ('thy chalice which inebriateth me, how goodly is it!') is universally recognized by the Greek Fathers as a type of the Eucharist. Cyril of Jerusalem, in his 'Mystagogical Catecheses', explicitly maps these verses to the newly illumined Christian receiving the Body and Blood of Christ, arguing that the table prepared against enemies is the altar that defeats spiritual adversaries. Gregory of Nyssa, in his 'Treatise on the Psalms', views the shepherd's guidance as the incarnate Word leading humanity out of the valley of the shadow of death into the grace of the sacramental life.

Oriental Orthodox

Psalm 23 (numbered 22 in the Septuagint tradition used by Oriental Orthodox churches) is a psalm of David expressing absolute trust in God as the Divine Shepherd and Gracious Host. The psalmist describes God's provision of food and rest (verses 1-2), guidance in righteousness (verse 3), and protection in the darkest dangers using a shepherd's tools (verse 4). The imagery then shifts to a royal or triumphant banquet, where God prepares a table, anoints the psalmist's head, and provides an overflowing cup despite the presence of enemies (verse 5), concluding with the assurance of eternal dwelling in God's presence (verse 6). Reception: The Oriental Orthodox tradition reads this psalm through a profoundly sacramental and Christological lens, utilizing the Septuagint text which speaks of the water of refreshment and a chalice that inebriateth. Christ is confessed as the Good Shepherd who leads humanity from the valley of death into the Church. Alexandrian fathers, such as Didymus the Blind, interpret the water of rest as the sacrament of Baptism which restores the soul. The second half of the psalm is universally understood as a prophecy of the Christian mysteries. Athanasius of Alexandria instructs that the table prepared in the presence of enemies and the overflowing cup represent the Eucharist, which triumphs over demonic forces. The anointing of the head with oil is received typologically as the sacrament of Holy Myron (Chrismation), sealing the believer with the Holy Spirit.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Yahweh is my shepherd; I shall lack nothing. 2He makes me lie down in green pastures. He leads me beside still waters. 3He restores my soul. He guides me in the paths of righteousness for his name’s sake. 4Even 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. 5You prepare a table before me in the presence of my enemies. You anoint my head with oil. My cup runs over. 6Surely goodness and loving kindness shall follow me all the days of my life, and I will dwell in Yahweh’s house forever.

KJV · King James Version

1The Lord is my shepherd; I shall not want. 2He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. 4Yea, 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. 5Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

5 traductions supplémentaires à comparer, côte à côte.

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Différences qui changent le sens (15)
  • v1 [lexical]: Translates the verb for lacking or being in need. — “shall not want” (KJV, ASV, DARBY, WEBSTER) vs “lack nothing” (WEB) vs “do lack” (YLT) vs “nothing” (DRC)
  • v2 [lexical]: Translates the causative verb for making or causing someone to lie down. — “maketh” (KJV, ASV, DARBY, WEBSTER) vs “makes” (WEB) vs “causeth” (YLT) vs “hath set” (DRC)
  • v2 [lexical]: Chooses a verb for leading or bringing beside the waters. — “leadeth” (KJV, ASV, DARBY, WEBSTER) vs “leads” (WEB) vs “doth lead” (YLT) vs “hath brought” (DRC)
  • v3 [lexical]: Translates the action of leading, guiding, or refreshing in the paths. — “leadeth” (KJV, DARBY, WEBSTER) vs “guides” (WEB) vs “guideth” (ASV) vs “refresheth He” (YLT) vs “hath led” (DRC)
  • v3 [lexical]: Translates a term for moral rightness as righteousness or justice. — “righteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “justice” (DRC)
  • v4 [grammatical]: Interprets the opening particle and conjunction introducing the clause. — “Yea though” (KJV, ASV, DARBY) vs “Even” (WEB) vs “Also when” (YLT) vs “Yes” (WEBSTER) vs “For” (DRC)
  • v4 [grammatical]: Translates the preposition and construct state indicating location or movement in the valley. — “through the valley” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in a” (YLT) vs “in midst” (DRC)
  • v4 [lexical]: Translates a Hebrew noun as a compound for death's shadow or a descriptive term for deep darkness. — “the shadow of death” (WEB, KJV, ASV, DARBY, DRC) vs “death-shade” (YLT) vs “shades” (WEBSTER)
  • v4 [grammatical]: Translates a noun for harm or wickedness as singular or plural. — “evil” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “evils” (DRC)
  • v4 [stylistic]: Modernizes archaic second-person pronouns and verb forms. — “thou art” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you are” (WEB)
  • v4 [grammatical]: Translates the verb tense and aspect for comforting. — “comfort” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “have comforted” (DRC)
  • v5 [lexical]: Translates the verb for setting or preparing a table, with variations in tense and vocabulary. — “Thou preparest a table” (KJV, ASV, DARBY, WEBSTER) vs “You prepare” (WEB) vs “arrangest” (YLT) vs “hast prepared” (DRC)
  • v6 [lexical]: Translates a core term for faithful love, kindness, or mercy, with variations in auxiliary verbs. — “mercy shall follow” (KJV, WEBSTER) vs “loving kindness” (WEB) vs “lovingkindness” (ASV) vs “kindness pursue” (YLT) vs “loving-kindness” (DARBY) vs “thy will” (DRC)
  • v6 [grammatical]: Translates the verb for dwelling or returning, varying in mood, tense, and verbal versus nominal phrasing. — “I will dwell” (WEB, KJV, DARBY, WEBSTER) vs “shall” (ASV) vs “my dwelling is” (YLT) vs “that may” (DRC)
  • v6 [stylistic]: Expresses a construct chain indicating possession with either a prepositional phrase or an English possessive. — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)

Enseignement sur Psaumes 23

De vrais enseignements sur ce chapitre, publiés par chaque tradition elle-même et vérifiés en direct — des liens vers les travaux d’autres personnes, non des recommandations.

Catholic

Oriental Orthodox

Lutheran

Anglican / Episcopal

Presbyterian / Reformed

Baptist

Anabaptist / Mennonite

Methodist / Wesleyan

Pentecostal / Charismatic

Seventh-day Adventist

Churches of Christ / Restorationist

Latter-day Saint (LDS)

Jehovah’s Witnesses

Messianic Judaism

Conservative Judaism

Academic (historical-critical)

Derrière cette page

Texte source. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

Noms divins : YHWH (the LORD).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

In academic textual-historical analysis, Psalm 23 is understood as a masterful Hebrew poem employing two distinct ancient Near Eastern (ANE) metaphors to depict divine provision and protection: the deity as a shepherd (verses 1-4) and the deity as a gracious host (verses 5-6). The shepherd motif was a widespread royal and divine epithet in the ANE, used by Babylonian kings and Egyptian pharaohs to claim protective authority over their subjects. Philologically, the psalm contains several notable features. In verse 4, the rare compound word 'tsalmawet', traditionally rendered 'shadow of death' (following the LXX and Vulgate), is widely analyzed in modern lexicography as deriving from 'tsalam' (to be dark), meaning 'deep darkness' or 'gloom', thus referring to a perilous ravine rather than literal death. In verse 6, a classic text-critical issue occurs: the Masoretic Text reads 'weshabti' ('and I shall return'), whereas the Septuagint and most modern English translations reflect a reading based on the root 'y-sh-b' ('dwell'). Additionally, the concluding phrase 'le'orek yamim' ('for length of days') denotes a prolonged earthly life in the divine presence, not an eschatological eternal afterlife.

Jewish interpretation

In its immediate context, Psalm 23 is a poem of absolute trust in God's providence and protection. Attributed to David, the psalm employs two primary metaphors: God as a shepherd providing for and guiding his flock (verses 1-4), and God as a gracious host providing a lavish banquet and sanctuary for his guest (verses 5-6). The text speaks to physical sustenance, guidance in right paths, and divine presence even in mortal danger, culminating in a desire to dwell in God's presence continuously.

Latter-day Saint

The psalm is a song of trust attributed to David, depicting the Lord as a shepherd who provides nourishment, guidance, and protection for His sheep (vv. 1-4). The imagery shifts in the final verses to a generous host who prepares a banquet in the presence of enemies, anoints the guest with oil, and offers a permanent dwelling in His house, signifying ultimate safety, honor, and covenantal loyalty (vv. 5-6).

Jehovah's Witnesses

Psalm 23 is a deeply personal song of trust written by David, drawing on his own background as a shepherd. It portrays God as a caring shepherd and a generous host who provides food, guidance, protection, and rest for His people, ensuring their ultimate safety even in the darkest valleys.

Choix de traduction effectués par la NCB (32)
  • v1: "the LORD" — Renders the divine name distinctly and consistently according to the map, establishing the front half of the psalm's inclusio.
  • v1: "is my shepherd" — Accurately renders the nominalized participle 'ro'eh', preserving the central ancient Near Eastern metaphor of the psalm.
  • v1: "lack nothing" — Uses contemporary vocabulary to express the absence of need while avoiding the archaic sense of 'want'.
  • v2: "makes" — Modernizes the causative verb to genuinely contemporary English.
  • v2: "green pastures" — Maintains the literal pastoral imagery for 'ne'ot deshe', leaving any allegorical application to the Gospel or Baptism open.
  • v2: "quiet waters" — Accurately reflects 'mei menuhot' (waters of resting places) while using a common contemporary idiom.
  • v2: "leads" — Expresses the ongoing active guidance described by the Piel imperfect verb.
  • v2: "me" — Preserves the repeated 1st person objective suffix that structurally anchors both cola.
  • v3: "restores my soul / guides me / name's sake" — Preserves the rhythmic continuation of the '-ni' suffix and mimics the alliterative 'sh' sibilants of the Hebrew through a familiar English cadence.
  • v3: "guides" — Uses a distinct English verb from verse 2 to render the Hiphil imperfect 'yanheni'.
  • v3: "righteousness" — Accurately renders 'tsedeq' in a way that emphasizes the moral and upright nature of the Shepherd's paths.
  • v4: "Even when" — Translates the paired particles 'gam ki' to introduce the extreme condition of the dark valley.
  • v4: "through the valley" — Expresses the movement and traversal indicated by the context and the preposition 'be' attached to the construct state.
  • v4: "deep darkness" — Aligns with modern lexicography analyzing the rare compound as deriving from 'tsalam' (gloom), reflecting the peril of a dark ravine.
  • v4: "deep darkness" — Selecting the lexical derivation 'deep darkness' removes explicit reference to physical death, touching and reframing the disputed liturgical application to physical death and the cross, while affirming severe earthly affliction.
  • v4: "evil" — Accurately translates the singular absolute noun 'ra'.
  • v4: "you are" — Preserves the pronounced stylistic shift to 2nd person direct address while modernizing the archaic pronoun.
  • v4: "rod and your staff" — Retains the literal shepherding implements, avoiding explicit resolution of the disputes regarding church discipline or liturgical symbols of the cross.
  • v4: "comfort" — Translates the Piel imperfect verb as an ongoing, customary action.
  • v4: "they" — Translates the independent demonstrative pronoun 'hemmah' to retain its strong emphatic focus in the clause.
  • v5: "You prepare" — Translates the active imperfect verb marking the transition to the Host metaphor into genuinely contemporary English.
  • v5: "literal translation of host imagery" — Maintaining the direct literal wording ('prepare a table', 'anoint my head') leaves the text open to both sacramental and memorial interpretations without settling the dispute.
  • v5: "before me / my enemies / my head / my cup" — Preserves the dense sequence of 1st person pronominal suffixes anchoring the end of the phrases.
  • v5: "overflows" — Provides a modern, dynamic equivalent for 'revayah' (saturation/abundance) that accurately conveys the Host's lavish provision.
  • v6: "Surely" — Conveys the emphatic affirmation of the restrictive particle introducing the verse.
  • v6: "faithful love" — Accurately renders 'chesed' as covenant loyalty or faithful love rather than the narrower concept of mercy.
  • v6: "will pursue" — Captures the active, persistent nuance of 'yirdefuni', differentiating it from merely trailing behind.
  • v6: "I will dwell" — Follows the Septuagint and modern textual scholarship reflecting the root y-sh-b (dwell) for grammatical alignment with the preposition 'be', over the MT form 'shuv' (return).
  • v6: "for length of days" — Accurately renders the Hebrew idiom denoting a prolonged period of time.
  • v6: "for length of days" — Translating the phrase literally as prolonged duration rather than 'forever' directly touches and challenges the disputed theological application of the text to an eschatological future life in a new earth.
  • v6: "the house of the LORD" — Uses the prepositional phrase to match the stylistic weight of the construct chain.
  • v6: "the LORD" — Retains the final occurrence of the divine name, completing the structural inclusio with verse 1.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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