Ra`ah (raw-aw’); a primitive root; to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend):
Poy-mane of uncert, affin; a shepherd, pastor. Poimen is used:
- In its natural significance, Matt. 9:36; 25:32; Mark 6:34; Luke 2:8, 15, 18, 20; John 10:2, 12;
- Metaphorically of Christ, Matt. 26:31; Mark 14:27; John 10:7, 14, 16; Heb. 13:20; 1 Pet. 2:25;
- Metaphorically of those who act as pastors in the churches, Eph. 4 :11.
Poimen “a shepherd, one who tends herds or flocks” (not merely one who feeds them), is used metaphorically of Christian “Pastors”, Eph. 4:11. “Pastors” guide as well as feed the flock; cf. Acts 20:28, Which, with v. 17, indicates that this was the service committed to elders (overseers or bishops); so also in 1 Pet. 5:1, 2, “tend the flock… exercising the oversight,” RV; this involves tender care and vigilant superintendence.
The Lord is my shepherd; I shall not want. (Ps 23:1)
To say, “The Lord is my Shepherd,” must carry with it in our understanding not merely grateful praise for the infinite grace and tenderness of the Great Shepherd who leads us by still waters and in green pastures, but confession of our own helplessness and need of a Shepherd’s care. And a remembrance also of our lost, undone condition, until
“All through the mountains, thunder-riven,
And up from the rocky steep,
There arose a glad cry to the gates of heaven,
‘Rejoice! I have found My sheep!'”
Lord Jesus, tender Shepherd, lead us forth this day in glad service for You. Feed, care for, and protect us from wolves and allow us to feed in Your green pastures. Amen.
The LORD is my shepherd; I shall not want.
As a song of trust, this psalm has no peer. It is impossible to estimate its effect upon man through the centuries. Grief, sadness, and doubt have been driven away by this strong affirmation of faith. Peace, contentment, and trust have been the blessings upon those who have come to share the psalmist’s sublime confidence. While the language is simple and the meaning clear, no one has been able to exhaust the message of the poem or improve upon its quiet beauty.
- 23:1 Mazmur Daud. TUHAN adalah gembalaku, takkan kekurangan aku.
- 23:2 Ia membaringkan aku di padang yang berumput hijau, Ia membimbing aku ke air yang tenang;
- 23:3 Ia menyegarkan jiwaku. Ia menuntun aku di jalan yang benar oleh karena nama-Nya.
- 23:4 Sekalipun aku berjalan dalam lembah kekelaman, aku tidak takut bahaya, sebab Engkau besertaku; gada-Mu dan tongkat-Mu, itulah yang menghibur aku.
- 23:5 Engkau menyediakan hidangan bagiku, di hadapan lawanku; Engkau mengurapi kepalaku dengan minyak; pialaku penuh melimpah.
- 23:6 Kebajikan dan kemurahan belaka akan mengikuti aku, seumur hidupku; dan aku akan diam dalam rumah TUHAN sepanjang masa.
Verse 1-4. God as the Personal Shepherd. The Lord is my shepherd. A long experience of trusting God lies behind these words. The rich corporate relation of Israel to God is appropriated as an individual realization. The picture of a faithful shepherd is the epitome of tender care and continuing watchfulness. The sheep instinctively trust the shepherd to provide for the morrow. The most distinctive feature of this extended metaphor is the wise leading of the shepherd. He leads into rest and reviving, into the struggles of life, and through the dangerous places. The shepherd thus provides for the needs of life and protects from the fear of danger. 
YHWH is my shepherd.
Although God, by his benefits, gently allures us to himself, as it were by a taste of his fatherly sweetness, yet there is nothing into which we more easily fall than into a forgetfulness of him, when we are in the enjoyment of peace and comfort. Yea, prosperity not only so intoxicates many, as to carry them beyond all bounds in their mirth, but it also engenders insolence, which makes them proudly rise up and break forth against God.
Accordingly, there is scarcely a hundredth part of those who enjoy in abundance the good things of God, who keep themselves in his fear, and live in the exercise of humility and temperance, which would be so becoming. For this reason, we ought the more carefully to mark the example which is here set before us by David, who, elevated to the dignity of sovereign power, surrounded with the splendor of riches and honors, possessed of the greatest abundance of temporal good things, and in the midst of princely pleasures, not only testifies that he is mindful of God, but calling to remembrance the benefits which God had conferred upon him, makes them ladders by which he may ascend nearer to Him.
By this means he not only bridles the wantonness of his flesh, but also excites himself with the greater earnestness to gratitude, and the other exercises of godliness, as appears from the concluding sentence of the psalm, where he says, “I shall dwell in the house of YHWH for a length of days.” In like manner, in the 18th psalm, which was composed at a period of his life when he was applauded on every side, by calling himself the servant of God, he showed the humility and simplicity of heart to which he had attained, and, at the same time, openly testified his gratitude, by applying himself to the celebration of the praises of God.
 (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc.)
 W.E Vine, Vine’s Complete Expository Dictionary (USA: Thomas Nelson Publisher, 1996), 569.
 Ibid, 463.
 (from Names of Christ © 1994 by The Moody Bible Institute of Chicago. All rights reserved.)
 Lembaga Alkitab Indonesia, Alkitab Terjemahan Baru (LAI: Jakarta,1974)
 (from The Wycliffe Bible Commentary, Electronic Database. Copyright © 1962 by Moody Press. All rights reserved.)reserved.)served.)
 (from Calvin’s Commentaries, PC Study Bible formatted electronic database Copyright © 2005-2006 by Biblesoft, Inc. All rights reserved.)