About the Semantics Layer

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics. (Click 'Expand' to the right for more information.)

About Lexical Semantics

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

About Phrase-level Semantics

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

About Verbal Semantics

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

Semantics Visuals for Psalm 100

Lexical and Phrase-level Semantics Diagram

(For more information, click "Phrase-level Legend" below.)

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

See our growing collection of Venn Diagrams, not only for Psalm 100, but for all of the psalms.
See SDBH on Psalm 100.

v. 1

תודה thank-offering / thanksgiving: The word תודה here can refer either literally to a thank-offering/sacrifice (a toda offering) (SDBH), or more generally to thanksgiving and praise. On its meaning in this context see The Meaning of לְתוֹדָה in Ps 100:1.

In the superscription this psalm [מִזְמוֹר] is described as being "for thanksgiving" [לְתוֹדָה]. This could refer either specifically to a thanksgiving "todah" offering/sacrifice, or generally to an act of liturgical thanksgiving. Either way, the ל here indicates the purpose for which the psalm is dedicated.
ארץ the earth (= with all its inhabitants): To be sure, the OT is not concerned with the earth as part of the cosmos so much as with that which fills the earth (ʾereṣ ûmelōʾāh, Deut 33:16; Isa 34:1; Jer 8:16, etc.), its inhabitants (Isa 24:1, 5f., 17; Jer 25:29f.; Psa 33:14, etc.), peoples (Gen 18:18; 22:18; 26:4; Deut 28:10, etc.), kingdoms (Deut 28:25; 2 Kgs 19:15, etc.), and the like. Thus the term “earth” in some passages can indicate—as in other languages—both the earth and its inhabitants (Gen 6:11, etc.) (TLOT, 1:174). This focus on all the inhabitants of the earth is clearly the case in Ps. 100:1, made even more explicit by similar usage of כל הארץ in Ps. 96:7-9 where כל הארץ is parallel with משפחות עמים "families of the earth (see also the vocatives of address of כל הארץ "all the earth" in Ps. 96:1 and 98:4).
הריעו shout joyfully / raise a shout / shout / shout triumphantly: 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 is 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.

לַיהוָה: 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)

v. 2

עבד serve / worship: The primary meaning of עבד is connected to the general idea of "work" or "labour" (HALOT, BDB). However, 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.
בְּשִׂמְחָה: 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".
לְפָנָיו is a compound preposition combining ל 'to' with פָּנִים 'face'/'front' (cf. BHRG §39.13).
רננה exultation / singing / rejoicing: 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 (Prv. 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.

v. 3

דעו acknowledge (NET, NLT, CSB, REB, Tate) / know (almost all others) / recognise (Kraus): Although "know" is not an incorrect gloss, "acknowledge" brings out the specific thrust of this imperative, namely calling on all nations to acknowledge/recognise that YHWH, the God of Israel, is God and creator of all. See story behind for further details.
וְלוֹ: This lamed expresses possession in the sense that God's people, as his "flock", in some sense 'belong to him' and are willingly devoted to him. This is similar, for example, to the use of ל 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).

The interpretation here follows the Qere (לוֹ). For the dispute between the Qere and the Ketiv here see The Text and Meaning of Ps. 100:3.

מרעית pasture / pasturing / shepherding: The word מרעית 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.

v. 4-5

ברכו bless: Blessing 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 (NIDOTTE 1997: 766-767). 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" (NIDOTTE 1997: 764).

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.

חסד loyalty / faithfulness / devotion / love / lovingkindness: 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".
אמונה faithfulness / reliability / trustworthiness / truth: The "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).

עַד־דֹּר וָדֹר: 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).

The 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).

Verbal Semantics Chart

(For more information, click "Verbal Legend" below.)

Conjugations
qatal	yiqtol-jussive
wayyiqtol (following qatal)*	cohortative
yiqtol	participle
wayyiqtol (following yiqtol)*	wayyiqtol (following participle)*
weyiqtol	inf. construct
weqatal	inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.

Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future	Imminent future	Simultaneous/right now	Recent past	Before/anterior/past
← ←	↤	↓↓↓	↦	→ →

Aspect
	Continuous	Habitual or iterative	Stative	Perfective
Encoded in words	⟲	⟲⟲⟲	⎯	•
Inferable from context	⟲	⟲⟲⟲	⎯	•

Reference point movement
Movement	No movement
⇐	⇍

Modality
indicative	purpose/result
jussive	necessity
imperative	possible
cohortative	probable
wish	ability
(past) conditional	interrogative, etc.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Bibliography

Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. Stuttgart: W. Kohlhammer.

Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Verlag W. Kohlhammer.

Tate, Marvin E. 1998. Psalms 51-100. WBC 20. Dallas, Tex: Word Books.

Psalm 100 Semantics