Psalm 100/Test/Semantics

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His Joyful Flock

Psalm 100

About the Grammar & 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.

• About Grammar
• About Lexical
• About Phrase-Level
• About Verbal

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)

Grammar Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

About the Lexical Semantics Layer

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.

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

About the Phrase-Level Semantics Layer

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.

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

Phrase-level Legend

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.

About the Verbal Semantics Layer

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.

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

Verbal Legend

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.

Psalm 100 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 100, click the expandable button below.

Psalm 100 Verbal Semantics Chart

(Click diagram to enlarge)

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Contents

Verse 1Verse 2Verse 3Verses 4-5

Psalm 100 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

V. 1

Preferred

Glosses Phrase Ellipses Full Screen

Notes

• Grammar Notes
• Lexical Notes
• Phrase-Level Notes
• Verbal Notes

No Grammar notes to display for Psalm 100:1.

Note for 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.

• 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.

Note for V. 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.
• 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)

No Verbal notes to display for Psalm 100:1.

V. 2

Preferred

Glosses Phrase Ellipses Full Screen

SimpleGrammar
Fragment [v. 2]
    Clause
      Predicate
        verb: עִבְדוּ serve
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בְּ with
            Object
              noun: שִׂמְחָה joy
        Object
          particle: אֵת d.o.m.
          noun: יהוָה YHWH
  Fragment
    Clause
      Predicate
        verb: בֹּאוּ come >> enter
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְפָנָי before
            Object
              noun: ו him  
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בִּ with
            Object
              noun: רְנָנָה exultation 
  

Notes

• Grammar Notes
• Lexical Notes
• Phrase-Level Notes
• Verbal Notes

No Grammar notes to display for Psalm 100:2.

Note for 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.
• 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.

Note for V. 2

• 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).

No Verbal notes to display for Psalm 100:2.

V. 3

Preferred

Glosses Phrase Ellipses Full Screen

SimpleGrammar
Fragment [v. 3]
    Clause
      Predicate
        verb: דְּעוּ acknowledge
        Object
          ComplementClause
            Conjunction
              conjunction: כִּי that
            ClauseCluster
              Clause
                Subject
                  CasusPendens
                    noun: יהוה YHWH
                    pronoun: הוּא he
                Predicate
                  Complement
                    noun: אֱלֹהִים God 
              Clause <status="alternative">
                Subject
                  noun: יהוה YHWH
                Predicate
                  copula: הוּא is
                  Complement
                    noun: אֱלֹהִים God
              Clause
                Subject
                  noun: הוּא he
                Predicate
                  verb: עָשָׂ has made
                  Object
                    suffix-pronoun: נוּ us
              Conjunction
                conjunction: וְ and
              Clause
                Subject
                  noun: אֲנַחְנוּ we
                Predicate
                  Complement
                    Adjectival 
                      PrepositionalPhrase <gloss="his">
                        Preposition
                          preposition: ל to
                        Object 
                          noun: וֹ him <status="emendation">
                Predicate
                  Complement
                    Nominal
                      ConstructChain <gloss="his people">
                        noun: ּעַמ people
                        suffix-pronoun: וֹ him
                      Conjunction
                        conjunction: וְ and
                      ConstructChain <gloss="the flock of his pasture">
                        noun: צֹאן flock
                        ConstructChain 
                          noun: מַרְעִית pasture
                          suffix-pronoun: וֹ him
              Conjunction <status="alternative"> 
                conjunction: וְ and <status="alternative"> 
              Clause <status="alternative"> 
                Subject
                  noun: אֲנַחְנוּ we 
                Predicate
                  verb: עֲשִׂינוּ <status="elided"> made
                  Object
                    suffix-pronoun: נוּ <status="elided"> us 
                  Adverbial
                    particle: לֹא not
              Clause <status="alternative"> 
                Subject 
                  noun: אֲנַחְנוּ we <status="elided">
                Predicate
                  Complement
                    ConstructChain <gloss="his people">
                      noun: ּעַמ people
                      suffix-pronoun: וֹ him
                    Conjunction
                      conjunction: וְ and
                    ConstructChain <gloss="the flock of his pasture">
                      noun: צֹאן flock
                      ConstructChain 
                        noun: מַרְעִית pasture
                        suffix-pronoun: וֹ him 
  

Notes

• Grammar Notes
• Lexical Notes
• Phrase-Level Notes
• Verbal Notes

Note for 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).
  • 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."

Note for 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.
• 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.

Note for V. 3

• 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.

No Verbal notes to display for Psalm 100:3.

Vv. 4-5

Preferred

Glosses Phrase Ellipses Full Screen

SimpleGrammar
Fragment [v. 4-5]
    Clause
      Predicate
        verb: בֹּאוּ enter
        Adverbial
          ConstructChain <gloss="his gates">
            noun: שְׁעָרָי gates
            suffix-pronoun: ו him
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בְּ with
            Object
              noun: תוֹדָה thanksgiving
  Fragment 
    Clause
      Predicate
        verb: בֹּאוּ <status="elided">
        Adverbial
          ConstructChain <gloss="his courts">
            noun: חֲצֵרוֹתָי courts
            suffix-pronoun: ו him
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בִּ with
            Object
              noun: תְהִלָּה praise
  Fragment
    ClauseCluster
      Clause
        Predicate
          verb: הוֹדוּ give thanks
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: ל to
              Object
                noun: וֹ him
      Clause
        Predicate
          verb: בָּרְכוּ bless 
          Object
            ConstructChain <gloss="his name">
              noun: שְׁמ name
              suffix-pronoun: וֹ him
        SubordinateClause
          Conjunction
            conjunction: כִּי for
          ClauseCluster
            Clause
              Subject
                noun: יהוה YHWH
              Predicate
                Complement
                  adjective: טוֹב good
            Clause
              Subject
                ConstructChain <gloss="his loyalty">
                  noun: ּחַסְד loyalty
                  suffix-pronoun: וֹ him
              Predicate
                Complement
                    PrepositionalPhrase <gloss="forever">
                      Preposition
                        preposition: לְ to
                      Object
                        noun: עוֹלָם eternity
            Conjunction
              conjunction: וְ and
            Clause
              Subject
                ConstructChain <gloss="his faithfulness">
                  noun: אֱמוּנָת faithfulness
                  suffix-pronoun: וֹ him
              Predicate
                Complement
                    PrepositionalPhrase <gloss="continues through generation after generation">
                      Preposition
                        preposition: עַד until
                      Object
                        Nominal 
                          noun: דֹּר generation
                          Conjunction
                            conjunction: וָ and 
                          noun: דֹר generation 
  

Notes

• Grammar Notes
• Lexical Notes
• Phrase-Level Notes
• Verbal Notes

No Grammar notes to display for Psalm 100:4.

Note for Vv. 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).

Note for Vv. 4-5

• 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).

No Verbal notes to display for Psalm 100:4.