Psalm 100/Story Behind/Assumptions

Verse	Text (Hebrew)	Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is designed to be "close" to the Hebrew, while still being "clear." Specifically, the CBC encapsulates and reflects the following layers of analysis: grammar, lexical semantics, phrase-level semantics, and verbal semantics. It does not reflect our analysis of the discourse or of poetics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources.	Proposition	Common Ground	Local Ground	Playground
1a	מִזְמ֥וֹר לְתוֹדָ֑ה	A psalm for a thank offering.	A psalm for a thank offering	• Israelites would bring thank-offerings to the temple in response to God's salvation, especially in military victories (Jer 17:26, 2 Chron 29:31, 2 Chron 20:28)
1b	הָרִ֥יעוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ׃	Shout joyfully to YHWH, all the earth!	All the earth shouts joyfully to YHWH.	• The verb for "shout joyfully" (Hiphil הריעו) 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. • On the common association between "all the earth" and "all nations" see notes in lexical semantics.
2a	עִבְד֣וּ אֶת־יְהוָ֣ה בְּשִׂמְחָ֑ה	Serve YHWH with joy!	Israel serves YHWH with joy.	• The verb for "serve" (עבד) is often used to express exclusive devotion and worship to YHWH (Exod 7:26; 9:1; 10:3; Josh 24:14-15; Isa 19:23). • 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 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.
2b	בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃	Enter before him with exultation!	Israel enters before YHWH with exultation.
3a	דְּע֗וּ כִּֽי־יְהוָה֮ ה֤וּא אֱלֹ֫הִ֥ים	Acknowledge that YHWH, he is God.	Israel acknowledges that YHWH is God.
3b	הֽוּא־עָ֭שָׂנוּ *וְל֣וֹ* אֲנַ֑חְנוּ	He has made us, and we are his,	YHWH made Israel.	• 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).	• YHWH is creator	• "YHWH has created his people and as a result they belong to him" Howard 1997, 96)
3c	עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃	his people and the flock of his pasture.	"We belong to YHWH. We are YHWH's people and the flock of his pasture."
4a	בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה	Enter his gates with thanksgiving,	Israel enters YHWH's gates with thanksgiving.	(See 4b)	• Israel as outside the gates • Israel enters through YHWH's gates
4b	חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה	his courts with praise.	Israel enters YHWH's courts with praise.	• The first Israelite temple had three main areas: the temple building, and two main "courts" (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. • 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 (Keel 1997: 127-129). • The courts were a central feature of ANE temples, which were often designed with the courtyard at the centre, surrounded by side rooms. "The court is the heart of the entire design. Whoever stands in the court stands in the midst of the god's house. He is very near to the deity" (Keel 1997: 128). • Multiple outer courts "constitute as integral a part of the Yahweh temple as does the single court of the courtyard house (Ps. 65:4) (Keel 1997: 128). • For the centrality of the courts in YHWH's temple see also Ps 65:4; 84:2; 135:2).	• Israel as outside YHWH's courts • Israel enters through YHWH's courts
4c	הֽוֹדוּ־ל֝֗וֹ	Give thanks to him!	Those from the nations who worship YHWH give thanks to him.	• This is a fragment of the common thanksgiving chorus: הודו לה׳ כי טוב, כי לעולם חסדו ("Give thanks to YHWH because he is good, because his loyalty is forever"). This chorus developed originally as an introduction formula for the the todah offering, the sacrificial thank-offering (on the thank-offering see Lev 7:1-15, Jer 17:26. • Jer. 33:11 makes the connection between the refrain and the todah-offering explicit. • This refrain then developed to be used more widely as a call to hymnic praise (Sakenfield 1978: 165-168), not necessarily connected to a physical thank-offering.
4d	בָּרֲכ֥וּ שְׁמֽוֹ׃	Bless his name,	Those from the nations who worship YHWH bless YHWH's name.	• 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). • One of the most common ways to describe Israel's worship of YHWH was with the call to "bless 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).		• 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)
5a	כִּי־ט֣וֹב יְ֭הֹוָה	for YHWH is good,	YHWH is good.	• The declaration that "YHWH is good" was one of the most common refrains in Israel's worship (Ps. 118:1-4, 29; Jer. 33:11; Nah. 1:7; Ps 34:9; 135:3; 136) • The goodness of YHWH is often celebrated throughout Israel's (Jer. 31:12; Nah. 1:7; Ps 34:8, 100:5, 135:3) • "For he is good", should evoke YHWH's care in his role as creator God" (Hossfeld-Zenger 2011:237)"
5b	לְעוֹלָ֣ם חַסְדּ֑וֹ	his loyalty is forever,	YHWH's loyalty is forever.	• The declaration that "YHWH's loyalty is forever" was also one of the most common refrains in Israel's worship" (Ps 136; Jer. 33:11; Psa. 106:1; 107:1; 118:1–4, 29; 136:1–26; Ezra 3:11; 1 Chr. 16:34, 41; 2 Chr. 5:13; 7:3, 6; 20:21 • The words הודו לה׳ כי טוב, כי לעולם חסדו ("Give thanks to YHWH because he is good, because his loyalty is forever") developed originally as an introduction formula for the the todah offering, the sacrificial thank-offering (on the thank-offering see Lev 7:1-15, Jer 17:26. Ps 100 (with explicit Todah offering and implicit reference to this refrain throughout) Jer. 33:11 makes the connection between the refrain and the todah-offering explicit). This refrain then developed to be used more widely as a call to hymnic praise (Sakenfield 1978: 165-168) • Divine hesed (loyalty) saves people from disaster (Gen. 19:19, many Psalms), ...sustains life (e.g. Ps. 119:88), ... counteracts God's wrath (Lam 3:31-32)...is enduring (eg. Ps. 89:2)...(There is a) possibility of losing God's hesed (Saul in contrast to David 2 Sam 7:15)... (Hesed is a) basis or motive for petition or approach to God... (e.g. Moses intercedes on the people's behalf Num. 14:17-19)... (Hesed) occupies a prominent role in the inner and communal life of God's people.... is abundant (e.g. Ps. 33:5), characterizes God's rule and establishes his king (NIDOTTE, 2: p. 213ff) • "for his love endures forever" refers to YHWH's care in his historical deeds (his covenant fidelity) cf. Ex 34:6-7 (Hosffeld-Zenger 2011:237)
5c	וְעַד־דֹּ֥ר וָ֝דֹ֗ר אֱמוּנָתֽוֹ׃	and his faithfulness continues through generation after generation.	YHWH's faithfulness continues through generation after generation.	• The declaration that YHWH's faithfulness continues through generation after generation was also common (albeit less) in Israel's worship and liturgy (Ps 89:2; 119:90).