View source for Psalm 100/Translation

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  |Title=His Joyful Flock
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==General Translation Tips==
To translate poetry accurately and beautifully, a knowledge of both the source language's poetry and the target language's poetry is needed. So, here are the steps we recommend to follow when setting out to translate this or any psalm:
<ol>
<li><strong>Gain an Understanding of the Target Language’s Poetry/Arts.</strong> Research and analyze many examples from numerous genres of poetry, storytelling, and music in the target language and culture, and document findings. See our Local Arts Analysis Guide for help.  </li>
<li><strong>Gain an Understanding of the Source Language’s (Hebrew) Meaning and Poetry.</strong> The aim of all our materials is to provide exactly this for the translator, poet/musician/artist, and consultant: an understanding of what the psalm <em>means</em>, as well as its <em>poetics</em>.  </li>
<li><strong>Translate the Psalm in the Appropriate Local Art/Poetry Genre(s).</strong>   </li>
<li><strong>Test the Translation with the Language Community.</strong> Seek feedback about both word choices and the form/genre/media of translation.</li>
</ol>
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==Translation Tips: Psalm {{CurrentChapter}} as a Whole==
These are the elements that we believe are most helpful to keep in mind during both drafting and checking translations, to help verify that the translation or performance is accurate beyond just a word- or verse-level; just as important is accuracy on the level of a '''whole'''. Additionally, these are elements that will guide decisions about '''performance''' in oral translations, songs, poems, or other kinds of art based on this psalm. 

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The following gives a basic Overview of the Psalm, answering the following questions:
<ul>
<li><strong>Title-</strong>what title best describes this unique psalm?   <ul>
<li>&quot;His Joyful Flock&quot;</li>
</ul>
</li>
<li><strong>Purpose–</strong>why was this psalm written?   <ul>
<li>The <strong>purpose</strong> of Psalm 100 was probably to serve as a guide during part of the liturgy (that is, the ritual performance) of  a thanksgiving celebration at the Jerusalem temple. The psalm would likely have been recited by one or multiple chorus leaders (probably priests/Levites) who were addressing the gathered crowd of the people of Israel (see Story Behind below).   </li>
</ul>
</li>
<li><strong>Content–</strong>In summary, what is said in this psalm?   <ul>
<li>The content combines three central elements in the psalm: covenantal belonging (<em>We belong to YHWH</em> - verse 3), YHWH&#39;s good character (<em>YHWH is good</em> - verse 5), and the resultant celebration, praise, and devotion (<em>Serve YHWH with joy!</em> - verses 1b-2 and 4).   </li>
</ul>
</li>
<li><strong>Message–</strong>what is the general theme of this psalm? What seems to be the main point the psalmist wanted his audience to realize by hearing this psalm?   <ul>
<li>The message expresses the interplay between the covenantal belonging of YHWH&#39;s people and their resultant joyful celebration. </li>
</ul>
</li>
</ul>
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<p>The goal of this layer is to reconstruct and visualise a mental representation of the text as the earliest hearers/readers might have conceptualised it.</p>
<ul>
<li><strong>Summary triangle-</strong>what is the summary of the story of the whole psalm? What is the main message/theme conveyed by the story-behind?</li>
</ul>


[[File:Psalm 100 - Story overview.jpg|class=img-fluid|825px]]


<ul>
<li><strong>Background Ideas</strong>-what are the common cultural assumptions which are the most helpful for making sense of the psalm? <ul>
<li>Sheol is a Biblical term for the realm of the dead, located under the Earth.<ref>Amos 9:2; Ezek 31:17; Prov 5:5.</ref>   </li>
<li>Inhabitants of Sheol are forgotten by YHWH, and therefore no voice is raised in Sheol to praise the wonders of YHWH.  </li>
<li>The “outcasts” (חָפְשִׁי) were a low social class, despised and excommunicated.  </li>
<li>The “slain” (חֲלָלִים) are those who die in a violent way, particularly in battle.<ref>1 Sam 17:52; 31:8, 2 Sam 1:19; 1 Kgs 11:15; Jer 51:4.</ref>   </li>
<li>Some common images for death and Sheol are: the Pit; darkness; and deep waters.   </li>
<li>YHWH’s policies do not include interfering in Sheol. </li>
</ul>
</li>
</ul>
<ul>
<li><strong>Background ideas-</strong>what are the common-ground assumptions which are the most helpful for making sense of the psalm?  <ul>
<li>In ancient Israel there was a specific temple sacrifice known as a thank-offering, which would be performed to give thanks to YHWH for his loyalty to Israel and all of his blessings (Jer 17:26; 33:11, 2 Chron 29:31; 33:16).  </li>
<li>After victory in military conflicts or any rescue from trouble, ancient Israelites would go up to Jerusalem to give thanks to YHWH for his salvation.   </li>
<li>A temple ritual gave structure to these thanksgiving ceremonies, including a ceremonial entrance through the temple gates (cf. Ps 100:2, 4), songs of thanksgiving (cf. esp. Ps 100:4-5), and the presentation of a thank-offering on the altar.  </li>
</ul>
</li>
<li><strong>Background situation-</strong>what are the series of events leading up to the time in which the psalm is spoken?
<ol>
<li>YHWH rescues Israel from trouble  </li>
<li>Israel gathers in YHWH’s house to give thanks  </li>
<li>Israel presents a thank-offering to YHWH</li>
</ol>
</li>
</ul>
[[File:Psalm_100_-_Story_background.jpg|class=img-fluid|825px]]
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Knowing the layout of the psalm by sections helps us to understand the progression of thought as the poem progresses. The picture below shows the main “chunks” or pieces of the poem. Verse numbers appear on the left. The second column has a title for each section. The large third column contains a brief summary of the section’s content. As you read through the content column, you will see important words and ideas highlighted in similar colors. The icons on the right may be used as memory aids. 


[[File: Psalm 100 - synthesis.jpg|class=img-fluid|825px]]


<p><strong>Progression–</strong>what is the flow of thought and emotion as the poem progresses?</p>
<ul>
<li><strong>Verses 1b–4</strong> are structured around seven commands given progressively to the audience: shout joyfully, serve, enter (x2), acknowledge, give thanks, and bless. The expectation is to be both joyful and grateful in obeying these commands.      </li>
<li>The final section (<strong>verse 5</strong>) provides the reason for the preceding celebration, focusing on God&#39;s character as “good, loyal, and faithful”. </li>
</ul>
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Part of poetry is communicating emotion. Each section, and even each verse, can contain a number of different emotions. Here are the main emotional themes of each section: 


[[File:Psalm 100 - Emotions Psalm 100_ TPN.jpg|class=img-fluid|825px]]

The dominant emotion of this psalm is clearly joy (e.g. “shout joyfully” verse 1 | “serve YHWH with joy” verse 2 | “exultation” verse 2, and more...).
However the final verse adds to this joy a sense of confidence in the good character and faithfulness of God.
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In poetry, it is important to keep track of who is speaking, who is the audience, and what it is that the speaker is trying to do with his words. In the chart below, the left-hand column identifies the speaker, the right-hand column identifies the audience, while the middle column tells what the speaker is trying to do with his words (his speech acts) in each section. 


[[File:{{#show: Psalm {{CurrentChapter}}/Test/Images |? SA Summary |link=none }}|class=img-fluid|500px]]
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<p><strong>Poetics–what kinds of artistic beauty did the psalmist incorporate into the poem to reinforce its message? (See Poetic Features video and layer for more details.)</strong></p>
<p>We have two interesting poetic features that bring out the artistic beauty of Psalm 100. Both poetic features follow the structure of the psalm around seven commandments. </p>
<ol>
<li>'''Poetic feature: “The Sheep and their Shepherd at the Center”'''
Verses 1b-4 are arranged according to  the structure ABCB’A’, with line A parallel to line A’ and line B parallel to line B’. Verses 1b and 4c share similar word order and therefore serve as the A and A&#39; lines. Verses 2 and 4ab share similar word order and serve as the B and B&#39; lines. This ordering of the lines, with C (that is, verse 3) sandwiched in the middle, makes line C prominent and central to the psalm&#39;s structure. See the table of the prominence section already given.
:[[File:Ps 100 Chiastic Structure.jpg|class=img-fluid|825px]]
</li>
<li>'''Poetic feature: “Complete Worship: All that God requires”'''
Psalm 100 is constructed around a chain of seven clause-initial commands calling Israel to worship YHWH, arranged in the AABCB’A’A’ where A is parallel to A’ and B parallel to B’. The outer lines AA’ center on honoring and worshipping YHWH. B and B’ lines include matching  commands to enter into God’s presence. Line C is prominent and has to do with the right understanding  one is expected to have about God. The structure of the psalm is thus as follows:
:[[File:Psalm 100 - Poetic for TPN 100 a.jpg|class=img-fluid|825px]]
</li>
</ol>
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<p><strong>Prominence–</strong>what words, phrases, or ideas are most important in this psalm? It is also important to consider how the author chose to draw attention to certain parts of the psalm. Here are the parts of the psalm that we believe are most prominent, and thus should be most prominent in a performance of the psalm.</p>
<ul>
<li><strong>Verse 3</strong> is central to psalm 100 (for at least nine reasons, see our verse by verse notes. One can see the central position of verse 3 in the following visualisation. The verse is framed by the matching lines on either side of it: <em>Enter before him with exultation</em> (verse 2b) and <em>Enter his gates with thanksgiving</em> (verse 4a). These two verses repeat the same initial command <em>enter</em>, which is the only word in the psalm that is repeated twice with identical form and meaning. The rest of these two lines also closely match each other. The result of this framing is as if there were a gradual incline rising and falling on either side of the peak height of prominence in verse 3.</li>
<li><strong>Verse 3</strong> contains the psalm&#39;s central theme of joy/celebration and the central image of God’s people as his flock. This is the only image in the psalm.  </li>
<li>YHWH is prominent throughout the psalm. He is referenced both by his proper name and with pronouns (him, his, he) many times throughout the psalm. This prominence is strengthened by the fact that the whole psalm is a thanksgiving to YHWH.    </li>
</ul>
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==Translation Verse-by-Verse Notes==
<span style="color:red;">These are copied from Verse-by-Verse as a placeholder for the TPN notes.</span>
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<i class="fa fa-list"></i> <span class="btn-hide-text">Contents</span>
* #v. 1|Verse 1
* #v. 2|Verse 2
* #v. 3|Verse 3
* #v. 4|Verse 4
* #v. 5|Verse 5
*
* #Legends | Legends
* #Bibliography | Bibliography
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===Psalm 100 Text===
{| class="wikitable"
! style="width:40%;" | Text (Hebrew)
! style="width:10%;" | Verse    
! style="width:50%;" | Text (CBC) {{#info:{{CBC description}}|note}} 
|- style="vertical-align:top;"
| style="text-align: right; " | מִזְמ֥וֹר לְתוֹדָ֑ה || style="text-align:center; font-weight:bold; " | [[#v. 1 | 1 ]] || style="text-align:left; " | A psalm for a thank offering. 
|- style="vertical-align:top;"
| style="text-align: right; " | הָרִ֥יעוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ׃ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | Shout joyfully to YHWH, all the earth! 
|- style="vertical-align:top;"
| style="text-align: right; " | עִבְד֣וּ אֶת־יְהוָ֣ה בְּשִׂמְחָ֑ה || style="text-align:center; font-weight:bold; " | [[#v. 2 | 2 ]] || style="text-align:left; " | Serve YHWH with joy! 
|- style="vertical-align:top;"
| style="text-align: right; " | בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | Enter before him with exultation! 
|- style="vertical-align:top;"
| style="text-align: right; " | דְּע֗וּ כִּֽי־יְהוָה֮ ה֤וּא אֱלֹ֫הִ֥ים || style="text-align:center; font-weight:bold; " | [[#v. 3 | 3 ]] || style="text-align:left; " | Acknowledge that YHWH, he is God. 
|- style="vertical-align:top;"
| style="text-align: right; " | הֽוּא־עָ֭שָׂנוּ *וְל֣וֹ* אֲנַ֑חְנוּ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | He has made us, and we are his, 
|- style="vertical-align:top;"
| style="text-align: right; " | עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | his people and the flock of his pasture. 
|- style="vertical-align:top;"
| style="text-align: right; " | בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה || style="text-align:center; font-weight:bold; " | [[#v. 4 | 4 ]] || style="text-align:left; " | Enter his gates with thanksgiving, 
|- style="vertical-align:top;"
| style="text-align: right; " | חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | his courts with praise. 
|- style="vertical-align:top;"
| style="text-align: right; " | הֽוֹדוּ־ל֝֗וֹ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | Give thanks to him!  
|- style="vertical-align:top;"
| style="text-align: right; " | בָּרֲכ֥וּ שְׁמֽוֹ׃ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | Bless his name, 
|- style="vertical-align:top;"
| style="text-align: right; " | כִּי־ט֣וֹב יְ֭הֹוָה  || style="text-align:center; font-weight:bold; " | [[#v. 5 | 5 ]] || style="text-align:left; " | for YHWH is good,  
|- style="vertical-align:top;"
| style="text-align: right; " | לְעוֹלָ֣ם חַסְדּ֑וֹ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | his loyalty is forever, 
|- style="vertical-align:top;"
| style="text-align: right; " | וְעַד־דֹּ֥ר וָ֝דֹ֗ר אֱמוּנָתֽוֹ׃ || style="text-align:center; font-weight:bold; " |      || style="text-align:left; " | and his faithfulness continues through generation after generation. 
|- style="vertical-align:top;"
|}

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==Section 1: Celebrate the Shepherd! (vv. 1-4)==
As outlined in the poetic structure (see Overview | Poetic Structure above), the main division in Ps 100 is between vv. 1-4 and v. 5. The main section (vv. 1-4) is arranged according to a chiastic<ref>I.e. concentric.</ref> ABCB'A' structure. One simple way<ref>This arrangement presents a very slight re-arrangement of the chiastic structure outline in the poetic structure sections.</ref> to display the structure of this section (vv. 1-4), within the context of the whole psalm, is as follows:

[[File:Psalm 100 - sections updated 2.jpg|class=img-fluid|825px]]

The beginning and ending A sections (vv. 1b-2a + 4b) include corresponding calls to ''worship'' ("shout joyfully" (1b), "serve" (2a), "give thanks" (4), "bless" (4)). The corresponding B sections (vv. 2b + 4b) include the almost identical repeated invitations to "'''enter'''."<ref>For the exact correspondences see Overview | Poetic Structure above.</ref> This arrangement places v. 3 at the heart of the chiastic structure, and ultimately at the heart of the psalm, including Israel's celebration of YHWH, the supreme God, as their maker and of their ''belonging'' to him as his people and flock.<br>

The central theme of the main section of vv. 1-4 can be expressed in the words "Celebrate the Shepherd," as Israel joyfully celebrates their covenant relationship with YHWH and expresses that joy through acts of worship and entrance into YHWH's presence.<br>

The primary ''emotion'' of this section is no doubt ''joy'', along with thankfulness, exultation, expectancy, confidence and enthusiasm.  


===v. 1===
Watch the Overview video on v. 1.
{| class="wikitable"
|-
! v. !! Hebrew !! Close-but-clear
|-
| 1a || מִזְמ֥וֹר לְתוֹדָ֑ה || A psalm for a thank offering.
|-
| 1b || הָרִ֥יעוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ׃ || Shout joyfully to YHWH, all the earth!
|}



====Expanded Paraphrase====
''After the common pattern of facing danger, crying out to YHWH, and being helped by YHWH, the people of Israel went up to Jerusalem, to the temple, for a thanksgiving ceremony, including joyful songs of thanksgiving and praise and the presentation of a thank offering on the altar. The crowd, including the people, priests, and perhaps a leader or king, gathered outside the gates and began the ceremony with'' '''A psalm for a thank offering.''' ''A leader, perhaps a priest, begins by calling out to the great crowd,'' '''"Shout joyfully to YHWH''' ''in order to celebrate his kingship,'' '''all the earth!''' ''For his help and rescue demonstrates his good character, which is reason for not only Israel, but all the earth to praise him.''

====Grammatical Diagram====
''For Grammatical Diagram, click '''Expand''' to the right.''
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[[File:Psalm 100 - 1 updated.jpg|class=img-fluid|825px]]
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====Notes====
* <big>Summary of v. 1:</big> The opening verse of Ps 100 includes both the superscription and the opening line of the psalm. The superscription establishes the setting of the psalm (see below) and the opening line ("Shout joyfully...") begins the chain of 7 imperatives leading the audience into worship of YHWH. Although the psalm is probably addressed to Israel, this opening line evokes a universal dimension to the psalm with its call to "all the earth" (see Overview | Participants above).<br>
 
* The opening superscription '''A psalm for thank offering''' (מִזְמ֥וֹר לְתוֹדָ֑ה) provides important information for understanding Ps 100 in its original setting. The word לְתוֹדָה most probably refers to the presentation of a thank offering, known as a ''toda'' sacrifice (תּוֹדָה), as part of an Israelite thanksgiving ceremony. General thanksgiving and thanksgiving songs would also have been present. For more details on the superscription and its implications, see [[The Meaning of לְתוֹדָה in Ps 100:1]].<ref>Put briefly, reading לְתוֹדָה as referring to a thank offering accords with common Hebrew usage of the word תוֹדָה as a 'thank offering', with other possible references to the thank offering in Ps 100 (e.g. the thanksgiving refrain and the temple setting), and corresponds with known usage of the attached ל preposition to indicate liturgical events (cf. Ps 92; 38; 70).</ref>   
* The word '''Shout joyfully''' (הָרִיעוּ) has a rich range of meaning. 
** The core meaning of the root רוע in the hiphil is connected to the act of shouting or crying out loud (HALOT), just as Israel 'shouts' "long live the king" when Saul becomes king (1 Sm. 10:24) or or an army 'shouts' before fleeing (Jdg. 7:21). Depending on the context, however, this verb can be used to describe two specific kinds of shouting. 
*** The first is shouting of a battle-cry in war contexts (e.g. Josh. 6:10, 16, 20 - the fall of Jericho, and 1 Sam. 17:52 - Israel's battle-cry after David kills Goliath). 
*** The second kind of shouting is that of joyful praise or "cheering" in worship contexts. This usually occurs with the preposition ל and is very common throughout the psalms (e.g. Ps. 47:2; 66:1; 81:2; 95:1; 98:4). The joyful and worshipful nature of this shouting is clarified further with רוע being paralleled or joined with רִנָּה (joyful shouting/singing Ps. 47:2), זמרו (singing Ps. 66:1), זְמִירוֹת (songs Ps. 95), and other words associated with singing, joy, gladness, praise, and thanksgiving.  The gloss "shout joyfully" thus captures both the shouting and the joyful elements.
* It is important also to emphasize that the word '''Shout joyfully''' (הָרִיעוּ) is common in the celebration/coronation of a king (1 Sam 10:24; Zech 9:9. Cf. 2 Kgs 11:12). For other cases where this verb is used to celebrate/crown specifically YHWH as king, see Ps 47:2-3 and 98:6.
* The phrase '''all the earth''' (כָּל־הָאָֽרֶץ) refers here to "all ''who dwell'' on earth," i.e. "all nations." For detailed analysis of this phrase see [[The Addressee of Ps 100]].<ref>A lot of argumentation regarding Ps 100 revolves around the key phrase כָּל־הָאָרֶץ (lit. "all the earth") which occurs in v. 1b. It is helpful, then, to begin with a basic overview of how this phrase, which occurs 123 times, is used throughout the Hebrew Bible, surveying the three most common meanings and some re-occurring ambiguities between them:
* Referring to '''all the land''', focusing on a specific land/domain (e.g. all the land of Israel).
** For references to "all the land of Israel/Canaan" see for example Gen 13:9, 15; Josh 9:24; 10:40; 11:16, 23; 21:43; Jer 1:18; 4:20, 27; 8:16; 12:11; 15:10; 15:10; 23:15; 25:11; 40:4, among many more. Other references to a specific land include, for example, the land of Egypt (Exod 10:15).
* Referring to '''all the earth''', focusing on a universal/global spatial domain.
**  This is the most common meaning of this phrase (among many occurrences, see for example Gen 1:26, 29; 7:3; 9:19; Exod 9:14, 16; Num 14:21; 2 Kgs 5:15; Isa 6:3; Mic 4:13; Pss 8:1, 9; 19:4; 47:2, 7; 57:5; 72:19 97:5, 9).
* Referring to '''all ''who dwell'' on the earth''', focusing on the inhabitants of all the earth.
**  See for example Gen 11:1; 41:57; 1 Sam 13:3; 14: 25; 17:46; 2 Sam 15:23; 1 Kgs 10:24; Hab 2:20; Ps 33:8; 66:1; 96:1, 9; 98:4; 1 Chron 16:23, 30. This usage will often be combined with verbs implying human activity. This usage corresponds in an elided way to the explicit Hebrew phrase כָּל־יֹשְׁבֵ֖י הָאָֽרֶץ "all dwellers of the earth" (e.g. Zeph 1:18).
* There is sometimes ambiguity between (1) and (2), when it is not clear whether a specified domain is a specific land or all the earth. 
** (Thus, for example, was Joshua famous in all the land or all the earth (Josh 6:27)? Or in Isa 28:22, is the destruction decreed against all the land or all the earth?). 
* It can also be difficult to discern between uses (2) and (3), when there is ambiguity or overlap between all the earth as a global spatial domain and all the inhabitants included within it. However, when כָּל־הָאָרֶץ is addressed in the vocative, it seems to always focus on (3) all who dwell on earth as its referent (out of all 123 occurrences of this phrase, the vocative only occurs seven times, mostly in the psalms (Pss 66:1; 96:1, 9; 98:4; 100:1; 2 Chron 16:23, 30)).
* Finally, it is important to note that the third usage (all who dwell on the earth) can be explicitly used to refer to all nations in contrast to Israel (Thus, for example, in Ezek 35:14 YHWH tells Israel that "while all the earth (כָּל־הָאָרֶץ) rejoices, I will turn you into a desolation.") However, in other cases it can be ambiguous whether it refers to all humanity (i.e. Israel and all nations) or specifically to all nations in contrast to Israel.
</ref> 
* ''Addressee: Israel or All Nations?'' The opening verse of Ps 100 creates an ambiguous tension between Israel or all nations as possible addressees. It is plausible that Israel is the primary addressee, and that "all the earth" is addressed directly as a rhetorical technique to declare that YHWH is "worthy of all the earth shouting joyfully to him." However, it is possible that the psalm intentionally leaves open the possibility of reading all nations as the implied addressee all throughout.
** For detailed argumentation regarding the addressee see this exegetical issue page: [[The Addressee of Ps 100]].
** For an exploration of the poetic tension between these two addressees, see ''Overview | Participants'' in the ''Overview section'' at the top of this page.

====Technical Notes====
''For Technical Notes, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
* Although the words '''Shout joyfully to YHWH, all the earth!''' (הָרִ֥יעוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ׃) appear as the second part of v. 1, they actually form the first line of a tricolon including the next two lines of v. 2.<ref>This line arrangement cleanly places the superscription outside the poetic structure, as is common in the Psalter, and aligns with the other tricola in the psalm (Van der Lugt 2014, 101, Labuschagne 2008).
</ref> In our poetic line division visual this is presented as follows:
[[File:Psalm 100 - Poetics 1-2.jpg|class=img-fluid|825px]]
* The ל in לַ֝יהוָ֗ה indicates the one being praised/receiving the joyful shouts.<ref>Jenni (2000, 146) groups this use of lamed with other times lamed is used with verbs of cheering (רנן), praising (ידה, הלל, ברך), and singing (זמר), among others, to indicate the one who is praised. This function is similar to that of the indirect object for verbs of saying (cf. BHRG §39.11.1b).</ref>
* In terms of speech act analysis, the words '''Shout joyfully to YHWH, all the earth!''' are best understood as an indirect speech act with an imperative sentence type but an assertive illocution type. In other words, on the surface level, this sentence literally takes "all the earth" (i.e. all nations)<ref>See notes above on the meaning of this term.</ref> as the subject of the imperative "Shout joyfully," but as these words are actually addressed to a real audience of Israelites gathered around the temple, the implication is more volitional (a wish), "All the earth ''should'' shout joyfully to YHWH." This leads ultimately to an assertion, to Israel, that YHWH is ''worthy'' of receiving the joyful shouts of all the earth. In v. 1b, therefore, all nations functions as the rhetorical addressee and Israel is the real addressee.<ref>
A more detailed explanation: <br>
'''Tension:''' This opening clause presents a tension between all nations and Israel as possible addressees.
* All nations as addressee: This clause takes "all the earth" as its apparent addressee, explicitly indicated with the vocative. "All the earth" was a common label for addressing all nations (cf. Ps 96:7-9, where "all the earth" is parallel with "families of the peoples." See participant analysis for more details). This would make all nations the apparent addressee of this imperative, and perhaps of all the remaining imperatives and speech acts in the psalm. 
* Israel as addressee: However, the rest of the psalm points strongly to Israel as the implied addressee, invoking in many ways an Israelite thanksgiving ceremony in the Jerusalem temple, using stock Israelite worship language (see Exegetical Issue 2 "The Participants of Psalm 100" and Exegetical Issue 3 "The Meaning of לְתוֹדָה in Ps 100:1" for more details).
'''Resolution''': The most plausible way to resolve this tension is to read this as a multi-layered speech act involving a rhetorical addressee and a real addressee. This can be explained as follows:
* Rhetorical Addressees and Real Addressees: In ancient Israelite literature it was common to create a text that involved a 'rhetorical addressee' and created something of a 'literary world' within which that rhetorical addressee functions as the addressee being addressed. This can be compared to an open letter, for example "An Open Letter to the President." One can find countless open letters to the US president, almost none of which the president will actually read. The real intended audience of the author is instead the author's peer group, community, constituency, etc.... However, in order to make a point to that real intended audience, the author creates a 'literary world with the president as the rhetorical addressee.
* Rhetorical Addressees in Hebrew Literature:
** Oracles Against the Nations: A common example of rhetorical addressees in Hebrew literature is found in the Oracles Against the Nations in prophetic literature (e.g. Isa 13-23; Jer 46-51; Ezek 25-31; Amos 1). For example, in Ezek 27:3 YHWH commands Ezekiel to "...say to Tyre..." the following prophetic oracle. That oracle then begins with a direct vocative address "O Tyre...." Thus a literary world is created within which Tyre is presented as the addressee. But when one zooms out it is clear that Tyre is only the rhetorical addressee, and probably an audience from the nation of Israel is the real addressee. Ezekiel probably did not physically go and speak those words to Tyre, but instead used this rhetorical mode to make a point to the people of Israel.
** Calls to All Nations: More directly relevant to Ps 100 is the common occurrence, especially in the psalms, of all nations as the rhetorical addressee. Thus, for example, Psalms 47, 49, 66, 96, 98, and 117 (among others), take all nations as their rhetorical addressee, like an 'open letter to all nations', but as ancient Hebrew poetry they most probably had Israel as their real intended audience.
** Rhetorical Addressee in Psalm 100: The most plausible way to make sense of the words "Shout joyfully to YHWH, all the earth!" in Ps 100:1b are to read them as taking "all the earth" as the rhetorical addressee with a logical progression in the speech. Although perhaps somewhat artificial, the logical progression can be understood as follows:
*** 1. "Shout joyfully to YHWH, all the earth" - Imperative (command) exhorting all the earth [= all nations] to shout joyfully to YHWH.
**** On the most surface level the progression begins with a grammatically imperative form that takes "all the earth" as its grammatical subject, addressed in the vocative.
*** 2. "All the earth should shout joyfully to YHWH" - Volitional (wish) exhorting all the earth [= all nations] to shout joyfully to YHWH.
**** However, as "all the earth" is merely the rhetorical addressee and not physically present in the real setting of the speech act, the speech act becomes a dramatic/performed way to actually express a volitional wish calling for all the earth to shout joyfully to YHWH.
*** 3. "YHWH is worthy of all the earth's joyful shouts" - Declaration of YHWH's worthiness to receive all the earth shouting joyfully to him.
**** The implication of the volitional statement is a declaration of worthiness. Why should all the earth shout joyfully to YHWH? Because he is worthy!
*** 4. "Shout joyfully to YHWH, O Israel" - Exhortation to Israel [= the real audience] to shout joyfully to YHWH.
**** The end result of this progression, as it might have been processed by the real Israelite audience hearing these words, was ultimately an exhortation to them to shout joyfully to YHWH. This activity ("shout joyfully" from the hiphil of  form of the root רוע) was common to Israelite worship (e.g. Ps 95:1). Thus, on hearing a dramatic declaration that YHWH is worthy of all the earth shouting joyfully to him, the natural understanding of Israel would be that it starts right here, right now, with YHWH's people Israel shouting joyfully to him.
'''Ambiguity:'''
* According to the reading above, therefore, only v. 1b ("Shout joyfully to YHWH, all the earth!") takes all the earth as its rhetorical addressee, and for the next imperative verb עִבְדוּ in v. 2 Israel is understood as the grammatical subject and addressee, and so on throughout vv. 2-5. Within this arrangement, the psalm only uses a rhetorical addressee (i.e. in the mode of 'an open letter to all nations') in v. 1b, with the rest of the psalm being set in an Israelite thanksgiving ceremony. 
* However, it is intriguing to discover that the whole psalm also makes sense when read as addressed entirely to the nations. When read in that way it becomes what some scholars have described as "one of the most spectacular theological statements in the Hebrew Bible" (Zenger 2005, 496), with all nations of the earth being invited to serve YHWH and enter his gates and courts to join in with YHWH's people Israel.
* It may be possible that the poet intentionally constructed this poem to allow for reading the psalm either as an Israelite thanksgiving liturgy or as a performative rhetorical address to all nations.
* These issues are explored and laid out in detail in the Poetic Feature included in the Participants section in the overview at the top of this page. 
</ref> From the next imperative verb עִבְדוּ "serve" in v. 2 Israel then becomes the exclusive addressee, and so on throughout vv. 2-5.<ref>This sets it apart, then, from other psalms like 47, 49, 66, 96, 98, and 117 wherein the whole psalm is addressed to all nations as the rhetorical addressee.</ref>
* The clause-final position of the vocative '''all the earth''' (כָּל־הָאָרֶץ) is noteworthy and open to multiple interpretations. When a vocative is simply identifying the addressee, it will more commonly be clause-initial.<ref>Kim 2022, 213-217.</ref>
** It may be, therefore, that the clause-final position of "all the earth" here has a subtle poetic effect. The supposed primary audience of Ps 100 would be the people of Israel, gathered for a thanksgiving ceremony. When Israel would have heard the words הריעו לה׳ "Shout joyfully to YHWH" they would have assumed it applies to them, as this was a common liturgical term in their worship (cf. e.g. Ps 95:1 נריעו לצור ישענו "Let us shout joyfully to the rock of our salvation"). One of the possible features of Ps 100 as a whole is an intentional layering wherein the psalm reads primarily as a thanksgiving liturgy for Israel in a thanksgiving ceremony, but with a possible secondary layering inviting the whole psalm to be re-read as addressing not Israel but all nations of the earth, with this key vocative address to כל הארץ "all the earth" (v. 1b) being the anchor for that layering.
** Could it be that this vocative was intentionally left to the clause-final position to allow for this double layering? Granted that is somewhat speculative, but it may be supported by the fact that the whole psalm seems so precisely balanced with every single word using stock Israelite language that can also be used and had been used to address the nations (for further details see the Poetic Feature in Overview | Participants section at the top of this page). 
* These issues are explored and laid out in detail in the Poetic Feature included in the Participants section in the overview at the top of this page. 
** An alternative, simpler explanation for the clause-final position of this vocative is other word-order factors wherein both cola begin with a clause-initial imperative, an arrangement that is programmatic throughout the psalm (with 7 clause-initial imperatives in vv. 1-4).

</div>

===v. 2===
Watch the Overview video on v. 2.
{| class="wikitable"
|-
! v. !! Hebrew !! Close-but-clear
|-
| 2a || עִבְד֣וּ אֶת־יְהוָ֣ה בְּשִׂמְחָ֑ה || Serve YHWH with joy!
|-
| 2b || בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ || Enter before him with exultation!
|}



====Expanded Paraphrase====
'''Serve YHWH with joy''' ''in a posture of obedience to YHWH which comes not from fear but joyful service to a good and loyal master, who can be counted on to help his servants when trouble comes'''''!''' ''All you gathered outside of YHWH's house and presence to give thanks,'' '''Enter before him''' ''into his house and his presence, to begin the thanksgiving ceremony'' '''with exultation''' ''to honor his rescue and give him the praise owed him by his people, when he cares for them'''''!'''

====Grammatical Diagram====
''For Grammatical Diagram, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
[[File:Psalm 100 - 2.jpg|class=img-fluid|825px]]
</div>

====Notes====
* <big>Summary of v. 2:</big> This verse continues the 7-verb chain of imperatives leading Israel in their worship. The first line is all about joyful service, as it combines the emotion of ''joy'' with the action '''serve''' (עִבְד֣וּ), which has connotations of work, submission, even slavery (see next point below), as well as worship and devotion. The second line begins the concrete expression of this joyful service with the first invitation to '''enter''' joyfully into YHWH's presence.  <br>
 
* The word translated here as '''serve''' (עבד) has a very rich range of meaning. Its primary meaning is connected to the general ideas of work and labour (e.g. working the soil - Gen 2:5). This can be positive, negative, or neutral, depending on the reason, environment, or nature of the work. In the most negative cases, this word implies slavery, as in Israel's brutal slavery in Egypt (e.g. Exod 1:13), and in the most positive cases it implies joyful service to a good master. In this verse the meaning is entirely positive, calling Israel to serve/worship YHWH with joy.<ref>Specifically, when a deity is involved, it becomes "an action by which humans... assume a position of subservience towards a deity, perform the required rituals, and live in accordance with the requirements of that deity" (SDBH). In this context, then, the call to "serve YHWH with joy" (עִבְד֣וּ אֶת־יְהוָ֣ה בְּשִׂמְחָ֑ה) is both expansive and specific: expansive in the sense of an all encompassing "position of subservience" towards YHWH, and specific insofar as this subservience involves the "performance of the required ritual" of accepting the invitation to enter YHWH's house with joyful worship.</ref>  
* The word '''exultation''' (בִּרְנָנָֽה) is associated with both 'loud shouting' and the emotion of joy.<ref>The word רננה comes from the root רנן, which refers primarily to calling out/shouting loudly (HALOT/DCH). It is most often used in joyful contexts, leading to common associations with "rejoicing" and "joyful singing." However, it is not always associated with joy, as seen in a lament context (e.g. Lam. 2:19) or in wisdom's call to be wise (Prov 1:20; 8:3).This variation can also be seen with the more common synonym רִנָּה, which can be both a loud cry of joy (e.g. Ps 30:4; 42:5; 105:43) or a loud cry of lament (e.g. Ps. 88:3; 106:44) (HALOT). רְנָנָה, however, only occurs four times (Ps. 100:2; Jb. 3:7; 20:5; Ps. 63:6), all clearly expressing joy. There is never an explicit indication of singing. Therefore, "exultation" is an ideal gloss insofar as it expresses both the "loud shouting" and "joyful" elements.
</ref>  
====Technical Notes====
''For Technical Notes, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
* The ב in בְּשִׂמְחָ֑ה "'''with''' joy" and בִּרְנָנָֽה "'''with''' exultation" describe the internal state of those performing the action.<ref>See Jenni (1992, 342) where ב followed by an abstract noun denoting a positive inner experience means "x..., where joy/sorrow is experienced" (German: ‘x..., wobei Freude / Kummer erlebt wird.’) (see Gen. 31:27; Deut 28:47; 1 Sam 18:6; Isa 55:12; Zeph 3:17; Ps 68:4). In this verse, then, the phrase is a compressed sentence: ‘Serve YHWH! There (in that activity) there will be joy/gladness’. Most translations join these with the word "with" (e.g. ESV, NASB "Serve the LORD with gladness!" NET "Worship the LORD with joy!" Others create an adverbial modifier: GW "Serve the LORD cheerfully."</ref>
</div>

===v. 3===
Watch the Overview video on v. 3.
{| class="wikitable"
|-
! v. !! Hebrew !! Close-but-clear
|-
| 3a ||דְּע֗וּ כִּֽי־יְהוָה֮ ה֤וּא אֱלֹ֫הִ֥ים  || Acknowledge that YHWH, he is God.
|-
| 3b ||הֽוּא־עָ֭שָׂנוּ וְל֣וֹ אֲנַ֑חְנוּ || He has made us, and we are his,
|-
| 3c ||עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ || his people and the flock of his pasture.
|}
====Expanded Paraphrase====
''However, before entering to give thanks, let us establish the foundation of all our thanksgiving, beginning with a call to'' '''Acknowledge that YHWH, he''' ''and no other, none of the gods of the other nations who might compete,'' '''is God,''' ''the creator of all things. When he helped and rescued us, he showed himself superior over all other gods and powers'''''! He,''' ''this great supreme God,'' '''made us,''' ''calling, redeeming, and forming us as a nation for himself''''', and''' ''therefore'' '''we are his,''' ''rightfully belonging to him''''', his people and the flock of his pasture''' ''whom he shepherds and cares for'''''.'''

====Grammatical Diagram====
''For Grammatical Diagram, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
[[File:Psalm 100 - 3.jpg|class=img-fluid|825px]]
</div>

====Notes====

* <big>Summary of v. 3:</big> V. 3 represents the climax and heart of Ps 100. It has four main elements. First is an opening imperative "Acknowledge" (or "Know," followed by three different things to be acknowledged: (1) YHWH's identity as God, (2) YHWH's 'making' of his people, and (3) his people's belonging to him as his people and flock. These four elements comprise what can be called a 'celebration of belonging', wherein Israel is called to celebrate the covenantal relationship between Israel and YHWH, between the flock and their shepherd. <br>

* V. 3's position as the center point of Ps 100 can be visualized and explained as follows:
[[File:Psalm 100 - PF1.jpg|class=img-fluid|825px]]
* It has been argued v. 3 has no central significance or prominence in the psalm,<ref>E.g. Labuschagne 2008.</ref> shifting the emphasis of the psalm away from v. 3's declaration of covenantal belonging. However, it is far more plausible to read v. 3 as "the heart of the psalm."<ref>Howard 1997, 96.</ref> For nine reasons supporting this interpretation, and further implications, click "Expand" to the right.
<div class="mw-collapsible mw-collapsed">

** 1. Surrounding Chiastic Structure: V. 3 is positioned within a chiastic structure moving out from this center point in corresponding A + A' and B + B' sections (Zenger 2005, 493). Perhaps the clearest element of this is the positioning of v. 3 immediately between two clearly corresponding clauses (v. 2b בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ "Enter before him with exultation" and 4a בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה "Enter his gates with thanksgiving"). [[File:Psalm 100 - Chiastic.jpg|thumb]] These two clauses mirror each other very precisely, forming an inclusio around the center point of v. 3. The concentric structure as a whole can be laid out as follows (see corresponding color-visuals in the text display):
** 2. Verbal Pattern 3 + 1 + 3 : The psalm is built around 7 imperative verbs (הריעו, עבדו, באו, דעו, באו, הודו, and ברכו), with the דְּעוּ "acknowledge" of v. 3 being the middle verb in the sequence, surrounded by an inclusio-repetition of בֹּאוּ "enter."
** 3. Semantics of Verbs: The verb דְּעוּ "Acknowledge..." stands out semantically, as a verb of perception, from all the surrounding imperative verbs of worship (הריעו "shout joyfully" עבדו "serve" הוֹדוּ "give thanks," ברכוּ "bless) and movement (באוּ "enter" x2).
** 4. Personal Pronouns: v. 3 is the only place where personal pronouns appear in the psalm (הוא "he" x2, אנחנו "us")
** 5. Non-imperative verb: Alongside the verbal chain of 7 imperatives (see point 2 above), the only non-imperative verb that appears in the psalm is the qatal עשׂה here in v. 3 (Howard 1997, 96).
** 6. אלהים "God": God is referred to as יהוה YHWH all throughout the psalm, except for in v. 3 where he is referred to as אלהים "God."
** 7. Word Order / Pragmatics: The prominence of v. 3 is elevated by the marked word order of the casus pendens construction יהוה הוא אלהים "YHWH, he is God" (v. 3a), the fronted pronoun הוּא in הוּא עשׂנוּ "he made us" (v. 3bα), and the fronted prepositional phrase לוֹ in לוֹ אנחנו (v. 3bβ).
** 8. Imagery: v. 3 is the only place where imagery is used in the psalm (see the shepherding imagery in צאן מרעיתו - "flock of his pasture").
** 9. Word-Count: Regardless of whether one counts words with maqqef (34 words) or without (41 words), the center point of the psalm occurs in v. 3.<br>

* Implications: 
** The number of features outlined above confirms that v. 3 is intentionally marked as central to Ps 100, and therefore, as other scholars have noted, there is reason to consider that "v. 3 contains the core of the message of Psalm 100" (Howard, 1997, 96). <br>
** In terms of Speech Act, v. 3 is a celebration of the covenant relationship between YHWH and his people. It begins with an acknowledgement of YHWH as the supreme God, followed by a celebration of YHWH as the "maker" of Israel, finishing with declarations about Israel as belonging to YHWH as his people and flock. <br>
** Poetically, it is this celebration of v. 3 that is positioned as the center, and consequently, the climax of the joy of God's people as the "flock of his pasture." The psalm's opening words included a call to "serve (עִבְדוּ) YHWH with joy" (v. 2a). The root עבד "serve" has a wide range of meaning, from submission to a master and even slavery to generic worship and service. The opening call to "serve with joy" (or worship with joy) highlights the nature of the service described in this psalm—with joy—and v. 3 provides the rationale. They serve YHWH not out of fear but from a place of joyful covenantal belonging to the supreme God, who is in fact their maker and their shepherd.
</div>
<br>
 
* Although "Know" is also an acceptable translation, the word דְּע֗וּ is most accurately translated '''Acknowledge'''<ref>Cf. NET, NLT, CSB, REB, Tate.</ref> to bring out the specific thrust of this imperative, namely calling for God's people to acknowledge/recognize YHWH as the one supreme God, there is no other.
* The ל preposition in the phrase "we '''are his'''" (וְל֣וֹ אֲנַ֑חְנוּ) indicates belonging, devotion, and commitment. It parallels exactly the ל preposition in Song of Songs 2:16, דּוֹדִי לִי וַאֲנִי לוֹ ("My beloved is mine [lit. to me] and I am his [lit. to him]") (for similar usage with reference to God see Ps. 119:94; Is. 43:1; 44:5).<ref>Cf. Jenni 2000, 77.</ref>  
* The fronted position of the ל preposition in the phrase וְל֣וֹ אֲנַ֑חְנוּ "we '''are his'''" indicates ''marked focus'', establishing the nature of the discourse active participant  (BHRG §47.3.2a), emphasizing that Israel ''belongs'' to YHWH, who created them.
* The description of deities as both creator ('''he made us''') and shepherd ('''the flock of his pasture''') was common in the ANE.<ref>3b-3c: In ANE literature it is common to connect the language about the "creator" with shepherding language (i.e. deity as creator and shepherd and humanity as flock). For example in Enuma Eilish (6.106-7)  there is a prayer that the creator God Marduk "may rule supreme... may shepherd the black-headed ones, his creatures." Similarly, regarding humanity and the sun God Shamash: "Those endowed with life, thou likewise dost tend; Thou indeed art their shepherd both above and below... Shepherd of the lower world...."  (Pritchard 1955, 387-388, cited in Zenger 2000, 180-181).</ref>

====Technical Notes====
''For Technical Notes, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
* The word '''pasture''' (מַרְעִית) here can either be a nominalisation of the verbal notion of shepherding, thus "the sheep of his pasturing/shepherding" (>> "the sheep he shepherds" [REV], "the sheep in his care" [GW]), or refer generally to the "pasture" as the location of the flock (for this meaning see Jer. 25:36 and perhaps also Is. 49:9). The two options are closely connected and express the same overall semantic import. Following the majority of modern translations, "pasture" is slightly preferred. This creates a parallel semantic role between the 3MS suffixes on מרעית  and עם within the clause, both expressing possession (instead of verbal idea-subject for מרעיתו).
* The הוּא in דְּע֗וּ כִּֽי־יְהוָה֮ ה֤וּא אֱלֹ֫הִ֥ים is best read as a resumptive pronoun, with יהוה dislocated as the topic of the clause and this pronoun הוּא referring back to it, as in the translation '''YHWH, ''he'' is God'''.<ref>
*'''v. 3 הוּא as resumptive pronoun or copula:''' There are two main ways of reading the הוּא in words "דְּע֗וּ כִּֽי־יְהוָה֮ ה֤וּא אֱלֹ֫הִ֥ים" of v. 3:
** '''Resumptive pronoun''': The first way is to read the clause with יהוה dislocated as a casus pendens, and with הוּא functioning as a resumptive pronoun representing the subject of the verbless clause. This is reflected in the following translations:
*** Know that the LORD, he is God! (ESV, NKJV, TLV)
*** Know that the LORD Himself is God (NASB)
*** LXX: γνῶτε ὅτι κύριος, αὐτός ἐστιν ὁ θεός... 
**** NETS: Know that the Lord, he is God...
*** Jerome:  scitote quoniam Dominus ipse est Deus...
**** The Lord alone/himself is God...
** '''Copula''': The second way to read הוּא is as a copula, reinforcing the predication that "YHWH is God." The copular reading technically leaves הוּא untranslated, although functionally it corresponds to the word "is" in the following translations (note that even if the clause simply read "יְהוָה֮ אֱלֹ֫הִ֥ים," without ה֤וּא, one would still supply the word "is" to complete the predication implied by the Hebrew verbless clause). This copular reading is reflected in the following translations:
*** Know that the LORD is God (NIV, NLT, NRSV, JPS)
*** Acknowledge that the LORD is God (NET, REB)
* '''Issue in scholarship''': 
** This issue must be seen in light of a long running dispute amongst scholars between the resumptive and copular readings of הוּא in verbless clauses. Some have argued that all occurrences are copular (e.g. Albrecht 1888, Ewald 1879, Brockelmann 1913, Bendavid 1971, Sappan 1981, see Holmstedt and Jones 2014, 54-55, 86-89 for complete bibliography). Others have argued that all occurrences are resumptive (e.g. Driver 1892, Davidson 1901, GKC 1910, Joüon 1923, Muraoka 1985, 1999, 2006, Waltke and O'Connor 1990, and more. See Holmstedt and Jones 2014, 54-55, 86-89 for complete bibliography).
*** ''Bibliography note: In the bibliography for this page, only the ''Holmstedt and Jones 2014'' article is provided. All other bibliographical information/references is provided on pages 54-55 and 86-89 of that article.'' 
** It is most plausible, however, that both copular and resumptive readings are possible, and the function of הוּא must be determined case by case (Holmstedt and Jones 2014, esp 76-77, Sappan 1982, Khan 1988, 2006).
* '''Arguments''': In this case, it is more plausible that הוּא functions as a resumptive pronoun, with יהוה dislocated as the topic of the clause. The main reasons for this reading are as follows:
** '''Discourse Function''': Reading this verse as a casus pendens coheres with the discourse flow and rhetorical thrust of this psalm far more than a copular reading.
*** The copular reading would make this an unmarked clause simply saying that "Acknowledge that YHWH is God."
*** In contrast, the casus pendens reading establishes YHWH as the marked topic in order to identify him "as the sole entity to whom following predications could be attributed" (BHRG §48.2.2b). In other words, this construction specifically emphasizes that "YHWH, and YHWH alone, is God, there is no other," and furthermore "YHWH, and YHWH alone, created us, there is no other."
** '''Hebrew Usage''': This reading coheres with at least 5 other similar constructions declaring that YHWH (and no other god) is God (Deut 4:35, 39; 1 Kgs 8:60; 18:39; 2 Chr. 33:13). Deut 4:35 brings this rhetorical thrust out clearly:  
*** לָדַ֔עַת כִּ֥י יְהוָ֖ה ה֣וּא הָאֱלֹהִ֑ים אֵ֥ין ע֖וֹד מִלְבַדּֽוֹ׃ 
*** "...that you might know that YHWH, he is God; there is no other besides him."
** '''Ancient Support''': Although the evidence is not conclusive, ancient versions, especially LXX and Jerome, seem to reflect a dislocation/resumption reading of this clause.
*** LXX: γνῶτε ὅτι κύριος, αὐτός ἐστιν ὁ θεός.
**** NETS: "Know that the Lord, he is God."
*** Jerome: scitote quoniam Dominus ipse est Deus.
**** "Know that the Lord himself is God."
</ref> 
* There is a (famous) ''Ketiv/Qere'' issue offering the variants ''(Ketiv)'' ולא אֲנַ֑חְנוּ and ''(Qere)'' וְל֣וֹ אֲנַ֑חְנוּ, leading to the alternative translations "It is He who made us, and not (ולא) we ourselves"<ref>NASB, see also LXX, Peshitta, NKJV, KJV, Darby, Webster, Geneva, Coverdale, Douay-Rheims.</ref> and "It is he who made us, and we are his (וְל֣וֹ)."<ref>ESV, see also Aquila, Jerome, Targum, NIV, Berean, TLV, WEB, ASV, JPS, NLT, CSB, Holman, LSV, YLT, REB, GNT, ISV, NET, Alter, CEV.</ref> The ''Qere'' וְל֣וֹ is the more plausible reading, as explained here: [[The Text and Meaning of Ps. 100:3]].<ref>Put briefly, the ''Qere'' וְל֣וֹ is more plausible for the following reasons: (1) There is clear precedent for reading לוֹ in other Ketiv/Qere cases including לֹא (K) and לוֹ (Q). (2) This reading is coherent with its surrounding context on a discourse/word-order level, correlating to the fronting/prominence of הוּא ("he") in the preceding clauses. It is also (3) coherent on a syntactic level, supplying the antecedent for the elided subject of the words that follow. Furthermore, it is (4) coherent on a semantic level, with covenantal commitment to YHWH ("we are his") being the natural response to him being the one who "made us," according to the logic and language of Israel's 'covenant formula' ("YHWH is our God, we are his people"). This is strengthened by (5) parallel verses, especially Ps 95:7, where similar constructions occur. Finally, (6) this reading corresponds with Hebrew usage and employs common phrasing patterns with the ל-preposition.</ref>   
* Regarding the ו (waw) connecting '''He made us''' with '''we are his''', its explicit function is simply to coordinate the two clauses, but the semantic context implies a function indicating result (BHRG §40.23.4.2.5). In light of the truth that YHWH created us, we ''therefore'' belong to him, our creator, "we are his."

</div>

===v. 4===
Watch the Overview video on v. 4.
{| class="wikitable"
|-
! v. !! Hebrew !! Close-but-clear
|-
| 4a ||בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה  || Enter his gates with thanksgiving,
|-
| 4b ||חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה || his courts with praise.
|-
| 4c ||הֽוֹדוּ־ל֝֗וֹ בָּרֲכ֥וּ שְׁמֽוֹ׃ || Give thanks to him! Bless his name,
|}
====Expanded Paraphrase====
''He is our God and we are his people! We belong to him! With this foundation in mind, let us celebrate and give thanks for his help and rescue, as we''' ''Enter his gates with thanksgiving, his courts''' ''where his presence is most experienced'' '''with praise. Give thanks to him''' ''with joyful songs of thanksgiving and a thank-offering on the altar'''''! Bless his name,''' ''speaking well of him and celebrating his character''''','''

====Grammatical Diagram====
''For Grammatical Diagram, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
[[File:Psalm 100 - 4.jpg|class=img-fluid|825px]]
</div>

====Notes====
* <big>Summary of v. 4:</big> This verse contains the final three imperatives in the 7-verb chain of imperatives leading Israel in their worship. The first is a repeated invitation to "enter," closely matching the call to "enter" in v. 2.<ref> This repeated call to to enter (בֹּאוּ) immediately before and after v. 3 create an inclusio around v. 3 which elevates its central importance.</ref> The call to enter YHWH's gates and courts could have been sung immediately before, during, or after the congregation actually entered the tempe complex to present their thanksgiving to YHWH. The final two imperatives are closely related as they call Israel to give thanks and bless YHWH's name, bringing the seven-imperative sequence to completion. <br>

* It is likely no coincidence that Ps 100 has seven imperatives guiding the audience into worship. This seven-verb chain can be displayed as follows: [[File:Psalm 100 - 7verbs.jpg|class=img-fluid|825px]]
** The number seven is significant: "Of the numbers that carry symbolic meaning in biblical usage, seven is the most important. It is used to signify completeness or totality".<ref>Ryken et al., Dictionary of Biblical Imagery, 1998, 774; cf. Gen 1-2 and the seven days of creation, among many other examples.</ref> 
** It is possible then that Ps 100, despite its brevity, offers a total or complete presentation of how God's people should worship him, including the elements of who, whom, where, how, and why.
*** ''Who'' should praise God? Israel and all the earth (see the Poetic Feature in Overview | Participants section at the top of this page).
*** ''Whom'' should they praise? YHWH (v. 1b, 2a, 3a, 5a), who is the one supreme God (v. 3a).
*** ''Where'' should they praise him? In his presence (before his 'face') (v. 2b), entering through his gates into his courts (4a).
*** ''How'' should they praise him? With joyful shouts and submitted service (1b-2a), by entering his presence/drawing near to him (2b-4a), by acknowledging and celebrating his identity and their belonging to him (v. 3), by giving thanks, blessing his name   (v. 4b), and celebrating his character (v. 5). All of these actions are done "with joy" (v. 2a), "exultation" (2b), "thanksgiving," and "praise" (v. 4).
*** ''Why'' should they praise him? Because they belong to him as his people and the flock of his pasture (v. 3), and because he is   good, his loyalty is forever, and his faithfulness never ends (v. 5)!
** Implications: 
*** Ps 100 presents a picture of worship that leads to tremendous joy ("shout joyfully" (1b), "with joy" (2a), "with exultation" (2b), "with thanksgiving...with praise" (4a)). Whether or not this picture of worship is claiming itself to be the ultimate exhaustive guide to worship, it is clear that this picture of worship is constructed intentionally to convey a complete picture of worship, lacking nothing.
*** This builds a compelling invitation to God's people to ensure that their worship aligns with the who, whom, where, how and why of Ps 100: If it is truly YHWH being worshipped (whom), by all his children on earth (who),  truly entering into his presence (where), celebrating their relationship to him as his flock, and giving thanks and blessing his name  with a posture of joyfully submitted service (how), because of his identity as God, his good character, and their belonging to him (why), the expected result will be great joy, exultation, and thanksgiving.
* The phrase '''Give thanks to him''' (הֽוֹדוּ־ל֝֗וֹ) is the first part of Ps 100's re-ordered quotation of the well-known thanksgiving chorus: "Give thanks to YHWH for he is good, for his loyalty is forever" (הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ).<ref>Ps 100 completes is quotation of this thanksgiving chorus in v. 5 with the words "for YHWH is good, his loyalty is forever."</ref> This thanksgiving chorus developed originally as a liturgical formula accompanying the thank offering (''toda'' offering) (cf. Jer 33:11), but came to be used more widely as a general call to praise, thanksgiving, and song.<ref>Sakenfield 1978, 165-168. On the thank offering see Lev 7:1-15, Jer 17:26.</ref> 
* The call to '''Bless''' YHWH is one of the most common ways to describe Israel's worship of YHWH. The whole congregation of Israel was often called to "bless YHWH" (Ps 135:19-20; Neh 9:5; 1 Chron 29:20; Judg 5:2, 9; Ps 68:26), as well specifically the priests (Ps 134).
* As for its meaning, the concept of blessing (here: בָּרֲכ֥וּ '''Bless''') is a rich and multi-faceted concept in the Hebrew Bible, with a wide range of meaning and usage. 
** One of the most central components of blessing, however, is that of "speaking well of" another.<ref>NIDOTTE 1997, 766-767.</ref> This applies both to God blessing humans and humans blessing God, as we have in this verse (Ps. 100:4). "God blesses human beings by speaking well of them, thereby imparting “blessing” (good things) to them, and so they are “blessed” (בָּרוּךְ); human beings bless God by speaking well of him, attributing “blessing” (good qualities) to him, and so he is “blessed” (בָּרוּךְ)—i.e., praised and praiseworthy."<ref>NIDOTTE 1997, 764.</ref> 
** In this verse, then, the addressees are called upon to "bless" YHWH by speaking well of him, celebrating and speaking of his attributes and excellencies. This is exactly what is taking place, with the following three clauses celebrating and speaking of YHWH's goodness (v. 5a), loyalty (v. 5b), and faithfulness (v. 5c). 
** Furthermore, this blessing is almost always intertwined with thankfulness and praise, as seen with the call of הוֹדוּ (give thanks/praise) in the preceding clause.
* To understand the call to enter YHWH's '''gates''' and '''courts''', it is helpful to know the layout of the ancient temple in Jerusalem. There were three main areas: the temple building, the inner court, and the outer court. <ref>Keel 1997, 128-135. In Ezekiel 8, Ezekiel is brought first to the "court" (Ezek. 8:7). Following this he is brought to the "inner court" (Ezek. 8:16). There are therefore three main spaces in the pre-exilic Israelite temple.</ref> 
** The temple building was separated into the holy of holies, the innermost room with cherubim and the ark, and the outer room (1 Kgs. 6; 2 Chron. 3), with the altar of incense, the table for the bread, and the lampstands (1 Kgs. 7; 2 Chron. 4).
** Surrounding was the temple court, which contained the water basins and the bronze altar (1 Kgs. 7; 2 Chron. 4). There would have been gates leading from the outer court into this "inner court" (Ezek. 8:16), and the inner court was probably higher than the outer court, with stairs leading up to it. Thus it is also called the "upper court" (Jer. 36:10)
** The outer court surrounded the inner court, but was still a holy space where cultic activity took place.<ref>Keel 1997, 127-129. For the centrality of the courts in YHWH's temple see also Ps 65:4; 84:2; 135:2).</ref>

====Technical Notes====
''For Technical Notes, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">

</div>

==Section 2: For he is good! (v. 5)==

Ps 100 finishes with a closing כִּי ''ki'' statement providing the basis for the content of vv. 1-4.

===v. 5===
Watch the Overview video on v. 5.
{| class="wikitable"
|-
! v. !! Hebrew !! Close-but-clear
|-
| 5a || כִּי־ט֣וֹב יְ֭הֹוָה לְעוֹלָ֣ם חַסְדּ֑וֹ  || for YHWH is good; his loyalty is forever,
|-
| 5b || וְעַד־דֹּ֥ר וָ֝דֹ֗ר אֱמוּנָתֽוֹ׃  || and his faithfulness continues through generation after generation. 
|}

====Expanded Paraphrase====
''invoking the phrase associated with thank offerings:'' '''for YHWH is good''' ''to his people, Israel''''', his loyalty''' ''to his people, Israel''''', is forever, and his faithfulness''' ''to his people, Israel'' '''continues through generation after generation."''' ''The people then enter through the gates and into the temple courts and a thank-offering is offered on the altar, accompanied by joyful songs of thanksgiving and praise.''

====Grammatical Diagram====
''For Grammatical Diagram, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
[[File:Psalm 100 - 4.jpg|class=img-fluid|825px]]
</div>

====Notes====
* <big>Summary of v. 5:</big> This closing verse for Ps 100 provides the reason and motivation for everything preceding it. Why should Israel shout joyfully and serve YHWH with joy (v. 1-2), joyfully enter his presence (vv. 2, 4), acknowledge who he is and celebrate their covenantal relationship to him (v. 3), and give thanks to him and bless his name (v. 4)? Because of his goodness, loyalty, and faithfulness. <br>

* The declaration that "YHWH is good" was one of the most common refrains in Israel's worship (e.g. Ps. 118:1-4, 29; Jer. 33:11; Nah. 1:7; Ps 34:9; 135:3; 136)
* The word for '''loyalty''' (חֶסֶד - ''hesed'') refers to YHWH's faithful commitment towards fulfilling his covenantal obligations towards his people, even when they themselves are unfaithful (cf. SDBH). This loyalty (''hesed'') stretches all the way back through Israel's history (paradigmatically in the exodus from Egypt), and stretches all the way on "forever."
* The word '''faithfulness''' (אֱמוּנָה) implies a "state in which humans and deities are considered worthy of trust, because they are truthful and committed, with an unwavering disposition, which is reflected in their actions" (SDBH). The relationship between the English word "faithfulness" and the Hebrew word אֱמוּנָה can be illustrated as follows:
[[File:Psalm 100 - Emunah.jpg|class=img-fluid|825px]]
====Technical Notes====
''For Technical Notes, click '''Expand''' to the right.''
<div class="mw-collapsible mw-collapsed">
* Regarding the word כִּי '''for''' introducing this verse, it seems to have two functions, one connected to the previous two clauses and one connected to the whole psalm. 
** On the one hand, this כִּי should be read as providing the immediate causal grounds for only the two preceding clauses  הֽוֹדוּ־ל֝֗וֹ and בָּרֲכ֥וּ שְׁמֽוֹ (v. 4c-d) – this is the preferred reading for the macrosyntax layer. This is because the combination the phrases טוֹב יהוה (v. 5a "YHWH is good") and לְעוֹלָם חַסְדּוֹ (v. 5b "his loyalty is forever") with the verbs הוֹדוּ (v. 4c "Give thanks...") and בָּרְכוּ (v. 4d "Bless...") are common combinations reflecting set-refrains (i.e. repeated liturgical phrases) in Israelite worship (e.g. Jer 33:11; Pss 118:1-4, 29; 136:1; 31:22; Ezra 3:11; 1 Chr 16:34; 2 Chr 5:13; 7:3).<ref>Reading הוֹדוּ לוֹ and בָּרְכוּ שְׁמוֹ as a conceptual unit is supported by the brevity of both clauses, thus creating one poetic line out of two clauses, as well as a possible rhyming pattern (both ending with וֹ-) and very similar semantic content. It is worth noting also that the Peshitta joins these clauses with a conjunction ܐܘܕܘ ܠܗ݂ ܘܒ݁ܪܟܘ ܠܫܡܗ "...give thanks and bless his name" (Taylor 2020, 407).</ref> This subordinate relationship to the preceding two clauses emerges especially through macrosyntactic and grammatical analysis, and is therefore the arrangement displayed in our grammatical diagram and macrosyntax visual (see Overview | Macrosyntax above).
** However, when the psalm as a whole is considered, especially through the lens of its poetics (see Overview | Poetic Structure above), a broader discourse function emerges with this כִּי '''for''', as a closing statement providing causal grounds for the whole psalm, stretching back to the initial imperative הָרִ֥יעוּ (v. 1b "Shout joyfully..."). This arrangement including a closing כִּי statement to provide the causal grounds for the whole psalm is a recognised pattern throughout Hebrew poetry (among others, see examples of Pss 1:6; 5:13; 11:7. See also BHRG §40.29.2f).
 
* ''v. 5 bicolon or tricolon?'': Many have argued that v. 5 should be read as a tricolon.<ref>e.g. Zenger 2005, 492 and Van der Lugt 2014, 101-103. See Van der Lugt 2014, 101-103 for complete bibliography</ref>. The primary reason for this reading is the alignment it creates with the remainder of the psalm, which has three clear tricola. However, it is preferable to read v. 5 as a bicolon.<ref>e.g. Kraus 1993, 273-274, Tate 1998, 533. See Van der Lugt 2014, 101-103 for complete bibliography.</ref> The reasons for reading a bicolon are (1) the way it creates a balanced pattern of syllables (9 + 9), (2) the support of the Masoretic accents and (3) the LXX manuscript evidence, and (4) the way it separates v. 5 out from the remainder of the poetic structure, with its three tricola, aligning with the understanding of v. 5 as a closing statement providing grounds for the whole psalm (for further details on this see notes on poetic structure).
* The preposition עַד in the phrase underlying the words '''his faithfulness continues through generation after generation''' expresses ''continuation'' throughout all generations.<ref>The preposition עד usually expresses continuation until a temporal boundary (e.g. Ex. 12:10  וְלֹא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר "And you shall let none of it remain until the morning."). Here, however, the element that would express the temporal boundary ("generation after generation") instead expresses perpetuity. Therefore, rather than expressing continuation until a temporal boundary, עד here expresses continuation through an indefinite temporal period, in perpetuity. This is strengthened by the parallel with לעולם "forever" in the preceding clause. We have therefore translated this phrase as "his faithfulness continues through generation after generation," similar to the NIV's "continues through all generations." It is worth noting that עד can also rarely express an occurrence during an indicated time period (Williams §311, BHRG §39.18.2), as in 2 Kgs 9:22 (see also Judg 3:26; Jonah 4:2).</ref>
* The phrase דּוֹר וָדוֹר '''generation after''' (lit. "and") '''generation''' has a distributive sense implying "every" generation.<ref>This phrase, דּוֹר וָדוֹר (lit. generation and generation), is a set phrase occurring 29 times in the Hebrew Bible (Deut. 32:7; Is. 13:20; 34:17; 58:12; 60:15; 61:4; Jer. 50:39; Joel 2:2; 3:20; Psa. 10:6; 33:11; 45:17; 49:11; 61:6; 77:8; 79:13; 85:5; 89:1, 4; 90:1; 100:5; 102:12; 106:31; 119:90; 135:13; 145:13; 146:10; Lam. 5:19; Esth. 9:28). This double repetition of דּוֹר has "a distributive sense" (IBHS §7.2.3b) implying "every" or "each" generation. This can be expressed in various ways in English: "to all generations" (ESV, NASB, NIV, KJV, NET, NRSV, JPS, REB, TLV) "to each generation" (NLT), "throughout every generation" (GW), "from generation to generation" (GB, Darby), "to generation after generation" (Tate 1998, 532).</ref>
* All three clauses in v. 5 have a fronted predicate.<ref>I.e. "for ''good'' is YHWH, '''forever''' is his loyalty, and t'''hrough generation after generation''' his faithfulness continues."</ref>  All three of these clauses are marked for ''predicate focus''. In v. 5a the nature of YHWH is established (as good), in v. 5b the duration of YHWH's loyalty is established (forever), and in v. 5c the duration (and possibly also recipient) of YHWH's faithfulness is established (continuing through generation after generation).
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=Legends=
'''Grammatical diagram'''
{{Grammatical Legend}}
'''Shapes and colours on grammatical diagram'''
{{Phrasal Legend}}
'''Expanded paraphrase'''
{{Story Behind}}
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{{Bibliography}}
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