Psalm 100/Notes

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1 (Method:Lexical Semantics)

  • 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.
Psalm 100 - Todah.jpg

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V. 1 (Method:Lexical Semantics)

  • 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.
Psalm 100 - Todah.jpg
  • 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.

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V. 1 (Phrasal)

  • 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.
  • 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)

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V. 2 (Method:Lexical Semantics)

  • 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.
  • 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.

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V. 2 (Phrasal)

  • 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).

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V. 3 (Method:Grammar)

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).
    • 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 emphasises 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."

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V. 3 (Method:Lexical Semantics)

  • 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.
  • 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.

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V. 3 (Phrasal)

  • 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.

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Vv. 4-5 (Method:Lexical Semantics)

  • 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).
Psalm 100 - Emunah.jpg

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Vv. 4-5 (Phrasal)

  • 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).

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Vv. 4-5 (Verbal)

  • V. 4b: In the clause חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה ([enter] his courts with praise), the verb is elided and supplied from the previous clause.

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