Psalm 23:6
Parallel Verses
English Standard Version
Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever.

King James Bible
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

American Standard Version
Surely goodness and lovingkindness shall follow me all the days of my life; And I shall dwell in the house of Jehovah for ever.

Douay-Rheims Bible
And thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days.

English Revised Version
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

Webster's Bible Translation
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

Psalm 23:6 Parallel
Commentary
Keil 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.

Psalm 23:6 Parallel Commentaries

Treasury of Scripture Knowledge

goodness

Psalm 30:11,12 You have turned for me my mourning into dancing: you have put off my sackcloth, and girded me with gladness...

Psalm 36:7-10 How excellent is your loving kindness, O God! therefore the children of men put their trust under the shadow of your wings...

Psalm 103:17 But the mercy of the LORD is from everlasting to everlasting on them that fear him, and his righteousness to children's children;

2 Corinthians 1:10 Who delivered us from so great a death, and does deliver: in whom we trust that he will yet deliver us;

2 Timothy 4:18 And the Lord shall deliver me from every evil work, and will preserve me to his heavenly kingdom: to whom be glory for ever and ever...

and I

Psalm 16:11 You will show me the path of life: in your presence is fullness of joy; at your right hand there are pleasures for ever more.

Psalm 17:15 As for me, I will behold your face in righteousness: I shall be satisfied, when I awake, with your likeness.

Psalm 73:24-26 You shall guide me with your counsel, and afterward receive me to glory...

2 Corinthians 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands...

Philippians 1:23 For I am in a strait between two, having a desire to depart, and to be with Christ; which is far better:

for ever [heb.] to length of days

Psalm 21:4 He asked life of you, and you gave it him, even length of days for ever and ever.

Cross References
Psalm 25:7
Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD!

Psalm 25:10
All the paths of the LORD are steadfast love and faithfulness, for those who keep his covenant and his testimonies.

Psalm 27:4
One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple.

Psalm 61:4
Let me dwell in your tent forever! Let me take refuge under the shelter of your wings! Selah

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