Psalm 100 Story Behind
His Joyful Flock
Psalm 100
About the Story Behind Layer
The Story Behind the Psalm shows how each part of the psalm fits together into a single coherent whole. Whereas most semantic analysis focuses on discrete parts of a text such as the meaning of a word or phrase, Story Behind the Psalm considers the meaning of larger units of discourse, including the entire psalm.
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. We start by identifying the propositional content of each clause in the psalm, and then we identify relevant assumptions implied by each of the propositions. During this process, we also identify and analyse metaphorical language (“imagery”). Finally, we try to see how all of the propositions and assumptions fit together to form a coherent mental representation. The main tool we use for structuring the propositions and assumptions is a story triangle, which visualises the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyse stories in the literary sense of the word, we use them at this layer to analyse “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.
Summary Triangle
The story triangle below summarises the story of the whole psalm. We use the same colour scheme as in Participant Analysis. The star icon along the edge of the story-triangle indicates the point of the story in which the psalm itself (as a speech event) takes place. We also include a theme at the bottom of the story. The theme is the main message conveyed by the story-behind. (For more information, click "Story Triangle Legend" below.)
| Story Triangles legend | |
|---|---|
| Propositional content (verse number) | Propositional content, the base meaning of the clause, is indicated by bold black text. The verse number immediately follows the correlating proposition in black text inside parentheses. |
| Common-ground assumption | Common-ground assumptions[1] are indicated by gray text. |
| Local-ground assumption | Local-ground assumptions[2] are indicated by dark blue text. |
| Playground assumption | Playground assumptions[3] are indicated by light blue text. |
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The point of the story at which the psalm takes place (as a speech event) is indicated by a gray star. |
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If applicable, the point of the story at which the psalm BEGINS to take place (as a speech event) is indicated with a light gray star. A gray arrow will travel from this star to the point at which the psalm ends, indicated by the darker gray star. |
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A story that repeats is indicated by a circular arrow. This indicates a sequence of either habitual or iterative events. |
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A story or event that does not happen or the psalmist does not wish to happen is indicated with a red X over the story triangle. |
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Connections between propositions and/or assumptions are indicated by black arrows with small text indicating how the ideas are connected. |
| Note: In the Summary triangle, highlight color scheme follows the colors of participant analysis. | |
Background ideas
Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.
- In ancient Israel there was a specific temple sacrifice known as a thank-offering (Hebrew: תּוֹדָה), which would be performed to give thanks to YHWH for his loyalty (חֶסֶד) to Israel and all of his blessings (Jer 17:26; 33:11, 2 Chron 29:31; 33:16).
- 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. For example, in 2 Chron 20, King Jehoshaphat is surrounded by enemies and cries out to YHWH, and YHWH answers and grants victory. Jehoshaphat and the people then "came to Jerusalem with harps and lyres and trumpets, to the house of the LORD" (2 Chron 20:28) to give thanks to YHWH and probably offer thank-offerings in the temple.
- 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.
Background situation
The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.
Expanded Paraphrase
The expanded paraphrase seeks to capture the implicit information within the text and make it explicit for readers today. It is based on the CBC translation and uses italic text to provide the most salient background information, presuppositions, entailments, and inferences.
(For more information, click "Expanded Paraphrase Legend" below.)
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
v. 1
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.
v. 2
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!
v. 3
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.
v. 4
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,
v. 5
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.
Story Triangles
(Click diagram to enlarge)
Assumptions Table
(Click diagram to enlarge)
Bibliography
- Holmstedt, Robert D., and Andrew R. Jones. 2014. “The Pronoun in Tripartite Verbless Clauses in Biblical Hebrew: Resumption for Left-Dislocation or Pronominal Copula?*.” Journal of Semitic Studies 59 (1): 53–89.
- Howard, David, Jr. 1997. The Structure of Psalms 93–100. Biblical and Judaic Studies 5. Winona Lake: Eisenbrauns.
- Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. Stuttgart: W. Kohlhammer.
- ———. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Verlag W. Kohlhammer.
- Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake, Ind: Eisenbrauns.
- Labuschagne, Casper J. 2008. “Psalm 100 - Logotechnical Analysis.” Numerical Features of the Psalms and Other Selected Texts. August 5, 2008. https://www.labuschagne.nl/ps100.pdf.
- Lohfink, Norbert, and Erich Zenger. 2000. The God of Israel and the Nations: Studies in Isaiah and the Psalms. Translated by Everett Kalin. Collegeville, Minnesota: The Liturgical Press.
- Lugt, Pieter van der Lugt. 2013. Cantos and Strophes in Biblical Hebrew Poetry III: Psalms 90–150 and Psalm 1. Vol. 3. 3 vols. Oudtestamentische Studiën 63. Leiden: Brill.
- Ryken, Leland, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, and Daniel G. Reid, eds. 1998. Dictionary of Biblical Imagery. Downers Grove, Ill: InterVarsity Press.
- Sakenfield, Katharine Doob. 1978. The Meaning of Hesed in the Hebrew Bible. Michigan: Scholars Press.
- Tate, Marvin E. 1998. Psalms 51-100. WBC 20. Dallas, Tex: Word Books.
- Zenger, Erich (and Frank-Lothar Hossfeld). 2005. Psalms 2: A Commentary on Psalms 51-100. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress.
Footnotes
- ↑ Common-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/ANE background - beliefs and practices that were widespread at this time and place. This is the background information necessary for understanding propositions that do not readily make sense to those who are so far removed from the culture in which the proposition was originally expressed.
- ↑ Local-ground assumptions are those propositions which are necessarily true if the text is true. They include both presuppositions and entailments. Presuppositions are those implicit propositions which are assumed to be true by an explicit proposition. Entailments are those propositions which are necessarily true if a proposition is true.
- ↑ Whereas local-ground assumptions are inferences which are necessarily true if the text is true, play-ground assumptions are those inferences which might be true if the text is true.