Psalm 100 Translation Workflow
This is a recommended translation workflow for any translation team seeking to translate the poetry as well as the wording of Psalm 100. Following this workflow will result in three modes of translation: written, oral and song/performance.
The method followed is a ten-step process refined by Psalms that Sing in their pilot projects. The ten steps may be seen in the left sidebar.
Begin
To translate poetry accurately and beautifully, a knowledge of both the source language's poetry and the receptor language's poetry is needed. This guide assumes you have already researched and analyzed many examples from numerous genres of poetry, storytelling, and music in the target language and culture, and document findings.
The local arts analysis assumed may be summarized according to these documents:
Legend
Throughout the translation workflow, you will find sections in the below colors. They consistently mark different parts of the guide, as follows:
Discussion
Activity
Side note
Step 1. Listen
Have the group listen to the psalm in at least 2 versions, if possible–either play the audio on your computer, downloaded from the internet, or read the psalm aloud in different versions (including the Close-but-ClearThe 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. translation presented below). If more than one Language of Wider Communication is accessible to the translators, use them all, if possible.
Guidelines when reading aloud
One reader per translation or one reader for all translations (as skills permit). Others to listen with closed books. Consider how to listen (e.g., postured, with responses, in silence?).
| Text (Hebrew) | Verse | 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. | Emotions (Positive) | Emotions (Negative) |
|---|---|---|---|---|
| מִזְמ֥וֹר לְתוֹדָ֑ה | 1a | A psalm for a thank offering. | Expectant Joy Happy Thankful
| |
| הָרִ֥יעוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ׃ | 1b | Shout joyfully to YHWH, all the earth! | Joy | |
| עִבְד֣וּ אֶת־יְהוָ֣ה בְּשִׂמְחָ֑ה | 2a | Serve YHWH with joy! | Joy Exultation
| |
| בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ | 2b | Enter before him with exultation! | ||
| דְּע֗וּ כִּֽי־יְהוָה֮ ה֤וּא אֱלֹ֫הִ֥ים | 3a | Acknowledge that YHWH, he is God. | Confident Joy
| |
| הֽוּא־עָ֭שָׂנוּ *וְל֣וֹ* אֲנַ֑חְנוּ | 3b | He has made us, and we are his, | ||
| עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ | 3c | his people and the flock of his pasture. | ||
| בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה | 4a | Enter his gates with thanksgiving, | Thankful Joy Enthusiastic
| |
| חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה | 4b | his courts with praise. | ||
| הֽוֹדוּ־ל֝֗וֹ | 4c | Give thanks to him! | ||
| בָּרֲכ֥וּ שְׁמֽוֹ׃ | 4d | Bless his name, | ||
| כִּי־ט֣וֹב יְ֭הֹוָה | 5a | for YHWH is good, | Confident Enthusiastic
| |
| לְעוֹלָ֣ם חַסְדּ֑וֹ | 5b | his loyalty is forever, | ||
| וְעַד־דֹּ֥ר וָ֝דֹ֗ר אֱמוּנָתֽוֹ׃ | 5c | and his faithfulness continues through generation after generation. |
English Translations
- Close-but-ClearThe 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.
- Close-but-ClearThe 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. (dramatic)
Hebrew
- Hebrew
- Hebrew (dramatic)
Step 2. Familiarize & Warm Up
A. Exploring the main themes/emotions
Split into pairs and discuss:
Think about a person who has impacted your life in two ways:
- They’ve done something to help you.
- Their character—the essence of who they are—has blessed you.
Next, imagine:
- What you would say to that person to thank them for both what they’ve done and who they are?
- Then, imagine you are praising this person in front of a crowd. What would you say to the crowd?
Practice both these scenarios with your partner—in your language. Make notes about any words or phrases in your language that arise that you may want to use in your translation/song.
B. Engaging with what led to the psalm
If helpful, begin by re-listening to the psalm one or more times. Then, lead a discussion by asking the team these questions. Listen to their responses, then present the information for each question to them, whether orally or by using the visuals. Ensure good understanding of each section before moving to the next question. The idea is to let them verbally process their own ideas, and you as the facilitator fill in the gaps in their knowledge by providing the exegetical information in the answers to these questions.
- A song for a thanksgiving ceremony culminating in a thank offering.
- Here are some key ideas to understand this 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.
Activity
If time permits, have a volunteer from the team summarize the cultural idea in their own words (one volunteer for each idea).
- Discussion
- Here is the set of events that we think led to the composing of this psalm:
Activity
Act out this narrative as a team.
Suggested roles:
- YHWH
- The people of Israel
- Enemies attacking Israel
- A priest (for the thank offering)
Suggested steps:
- Enemies attack Israel.
- Israelites would go to Jerusalem to give thanks.
- They gather in the Temple.
- There’s a ceremonial entrance through the Temple gates.
- Songs of thanksgiving (vv. 4-5).
- Presentation of a thank-offering on the altar.
C. A Focus on Imagery
Although the shepherd imagery is only explicit in a single line (v. 3c), it is central to the psalm's structure and message. Verse 3 is "the heart of the psalm", which we will learn more about shortly. But let’s explore this image of YHWH as shepherd.
Suggested questions for the team
Do we have shepherding in our area? Are our people familiar with the idea? If we use the explicit metaphors of ‘shepherd’ and ‘flock’ in our song, are people going to know what those mean?
In what ways/aspects is YHWH like a shepherd?
If the team hasn’t already mentioned them, here are the points of comparison between YHWH and a shepherd: YHWH possesses his people, leading them to safety and sustenance and protecting them from enemies. He also allows his people to endure pain when necessary, for his and their sake.
If at all possible, we want to preserve the shepherding imagery, as it is repeated throughout the Bible and is central to its message. If our culture is unfamiliar with the idea, let’s explore some ways we might help them to understand it (perhaps through footnotes or drawings/photos in the written translation; or inserting short, natural-sounding explanatory phrases into the translation itself).
D. Walk through the psalm, itself
Display/project or print out the following diagram, and walk the team through it. The first column on the left shows the verse numbers, the next column shows the main sections of the psalm, the next shows the subsections within each section (along with a summary of the content), and the last column contains an icon that visually summarizes the content.
| v. 1a A psalm for a thank offering. | Superscription | |||
| v. 1 Shout joyfully to YHWH, all the earth! | Celebrate the Shepherd | Serve with joy! Enter with singing! |
 |
joy |
| v. 2 Serve YHWH with joy! Enter before him with exultation! | ||||
| v. 3 Acknowledge that YHWH, he is God. He has made us, and we are his, his people and the flock of his pasture. | YHWH is God, and we are his flock! |  | ||
| v. 4 Enter his gates with thanksgiving, his courts with praise. Give thanks to him! Bless his name, | Enter with thanksgiving! Bless his name! |
| ||
| v. 5 for YHWH is good, his loyalty is forever, and his faithfulness continues through generation after generation. | For He Is Good! | For YHWH is good, loyal, and faithful! |  |
confidence |
Suggested question for the team
Step 3. Internalize
Absorbing the content and context of the psalm using the Overview video
Goal: Understand and internalize the main ideas in each stanza and be able to express them in your own language (not with all the details at this point).
Note: Here is the link for the video: Overview video in English.
If connectivity/electricity is a problem, feel free to simply refer to the video script and slides. Facilitators can download and manipulate the script and slides as desired--read aloud the script while showing the slides in digital or printed form; or they can pick and choose selected parts of the script to use instead of the entire thing.
A. Big-picture understanding
- Play the first two chapters of the video: “Introduction/Context of psalm”, and “Reasons for Thanks” (Chapters are pre-divided in YouTube for easy playing—but these chapters are until time marker 5:33).
Discussion
Note the good ideas that arise, and don’t forget the words and phrases noted in step 1 (warm-up).
B. Sections & "Celebrate the Shepherd"
Activity
Go through the 7 imperative verbs that structure the main part of the psalm, and have the group choose a gesture for each one (making sure to use the same gesture for both instances of “enter”).
[Alternative activity: Have the translators, each on their own paper, draw a symbol or image to represent each verb, using the same symbol/image for both instances of “enter”.]
- Play the audio of the psalm, or have someone read it aloud (preferably in several different LWCs/Bible versions).
- As the translators listen to the psalm, have them perform their chosen gestures (or point to their drawn images).
- Once the group has a good mastery of the gestures, have one or several volunteers attempt to say what they can remember of the words of the psalm in their language, while the whole group makes the gestures (or points to their drawn images). Translators can work together to retell the psalm. Note any words, phrases, or instances of imagery that prove difficult to express (we will discuss these in a later step).
A Focus on Poetics
Since this section of the psalm contains a key poetic feature, let’s stop and examine this feature now.
If helpful, show visuals for the poetic feature (below), and explain it orally. The participants may receive these features as a handout, but they are also welcome to take notes at this point. Encourage them to ask questions if they don’t understand.
Remind them that the goal is to understand the function of the Hebrew poetic device, not to replicate its form.
Discussion
How might you do the same thing, but musically, in a song? Perhaps a change of rhythm, addition of another instrument, some change in vocal quality, etc? And, since the verbs in these verses are so key to the chiasm, how might the verbs be emphasized in their respective verses?
Give them at least 15-20 minutes to discuss these questions, and they can write down notes, if they wish.
C. "For He is Good!"
Activity
Then, have the group recite the psalm as they know it so far by going through all the gestures or images they have created. They should now have the main content of the psalm internalized.
D. Final summing up
Discussion
- In summary, what is the main point/message of the psalm?
- What does this Psalm teach you about the LORD?
- How could your church (or you) use this psalm?
- What preliminary ideas for a heading or title would the group suggest for this psalm?
Step 4. Compose
Beginning to craft a song translation of the psalm
Once the artist-translators have sufficiently internalized the psalm, they can begin composing their song translations. Begin this process with a discussion based on the big-picture information that has been learned and internalized so far.
Discussion
- The original genre is a thanksgiving celebration of YHWH.
- The theme is celebrating belonging to YHWH, being his "flock."
- The emotions are joy and confidence.
| v. 1a A psalm for a thank offering. | Superscription | |||
| v. 1 Shout joyfully to YHWH, all the earth! | Celebrate the Shepherd | Serve with joy! Enter with singing! |
|
joy |
| v. 2 Serve YHWH with joy! Enter before him with exultation! | ||||
| v. 3 Acknowledge that YHWH, he is God. He has made us, and we are his, his people and the flock of his pasture. | YHWH is God, and we are his flock! | | ||
| v. 4 Enter his gates with thanksgiving, his courts with praise. Give thanks to him! Bless his name, | Enter with thanksgiving! Bless his name! |
| ||
| v. 5 for YHWH is good, his loyalty is forever, and his faithfulness continues through generation after generation. | For He Is Good! | For YHWH is good, loyal, and faithful! | |
confidence |
The Sheep and their Shepherd at the Center
Refer to Local Arts Analysis of the receptor language.
Once these decisions have been made, the team can begin practicing the melody, just focusing on these big ideas and not worrying too much about word and phrase translation decisions just yet (that will be explored in the next step). Try to capture the main ideas and whatever they can remember from the psalm, in song form.
Do not allow them to look at the text of the psalm yet, but DO encourage them to use their gestures or images created in the last step.
If desired, they may make a recording of what they create in this step, for reference in proceeding steps.
Step 5. Draft
Orally translating section-by-section
In this step, the psalm is translated orally, section by section, while specific exegetical and translation issues are addressed.
Main Procedure for This Step
- Since this psalm is so short, simply read aloud or play the audio of each section one at a time. Here are the sections, based on the
v. 1a A psalm for a thank offering. Superscription v. 1 Shout joyfully to YHWH, all the earth! Celebrate the Shepherd Serve with joy! Enter with singing!
joy v. 2 Serve YHWH with joy! Enter before him with exultation! v. 3 Acknowledge that YHWH, he is God. He has made us, and we are his, his people and the flock of his pasture. YHWH is God, and we are his flock! 
v. 4 Enter his gates with thanksgiving, his courts with praise. Give thanks to him! Bless his name, Enter with thanksgiving! Bless his name!v. 5 for YHWH is good, his loyalty is forever, and his faithfulness continues through generation after generation. For He Is Good! For YHWH is good, loyal, and faithful! 
confidence - Verse 1b-4: Celebrate the Shepherd
- Verse 5: For He is Good!
- After listening to each section (at least twice), discuss the section-specific info below with the translators, using the Translation and Performance Notes for each word, phrase, or image. Remember what role that PART/SECTION plays in the WHOLE psalm.
- The opening verse of Ps 100 contains important information for the psalm as a whole, and an important clue for understanding the psalm in its original setting:
- The superscription A psalm for a thank offering establishes the setting of the psalm (see below for more detail)
- The opening line (‘Shout joyfully…’) begins the chain of the psalm's 7 commands leading the audience into worship of YHWH.
- Although the psalm is probably addressed to Israel, this opening line shows a concern for everyone with its call to “all the earth.”[1]
- The phrase for a thank offering (לְתוֹדָה) probably refers to the presentation of a thank offering (known as a toda sacrifice) that was part of an Israelite thanksgiving ceremony. General theme thanksgiving and thanksgiving songs would also have been present for such moments.
- Modern versions render the Hebrew preposition לְ lǝ either as:
- a) “for understood as the purpose of the psalm. This is our preferred rendering. See ESV, NIV, NASB, BFC, PDV.
- b) Or “of” perceived as the content of the psalm. See NLT, HCSB, ASV, LSG).
- The term ‘thank offering’ may require the recipient to be made explicit in some languages. The context suggests that YHWH is the recipient: offering/giving/saying thanks to God.
- For more details on the superscription and its implications, see The Meaning of לְתוֹדָה in Ps 100:1.
- Modern versions render the Hebrew preposition לְ lǝ either as:
- The word rendered Shout joyfully (הָרִיעוּ) has as its core meaning the act of shouting or crying out loud.[2] Depending on the context, this verb can be used to describe two specific kinds of shouting:
- The gloss ‘shout joyfully’ thus captures both the shouting and the joyful elements.
- It is important also to emphasize that the word ‘shout joyfully’ is common in the celebration or crowning of a human king[6] or even of YHWH as king.[7]
- The translator or performer should make sure that his rendering captures this joyful celebration dimension.
- The phrase all the earth (כָּל־הָאָֽרֶץ) is interesting from at least two perspectives:
- First, it is a figure of speech and should not be interpreted literally.[8]
- Secondly, it is located at the end of the sentence in the Hebrew text, thus open to multiple interpretations:
- It could be a subtle poetic effect aiming at artistic beauty.
- This could produce a double interpretation where Israel, just as all the nations, are the addressee.
- It might finally aim at getting a harmonious line break.
- Or, lastly, the author of the psalmist might have all the above effects in view.
- The phrase has been interpreted in three main ways in modern translations::
- Option 1: Referring to all the land, focusing on a specific land/domain (specifically, all the land of Israel). See RSV and ASV.
- Option 2: Referring to all the earth, focusing on a universal/global spatial domain. See the vast majority of English versions. See also LBS: “ô terre tout entière” (“Oh all the earth” ).
- Option 3: Referring to all who dwell on the earth, focusing on the inhabitants of all the earth. This is the preferred version. Thus it also refers here to “all nations.”
- LSG: “Vous tous, habitants de la terre” (“All of you, inhabitants of the earth”); PDV: “Tous les habitants du monde” (“All the world's inhabitants”).
- For detailed analysis of this phrase see The Addressee of Ps 100. Although Israel is the real addressee, “all the earth” should be viewed as the “rhetorical” addressee. The psalmist has therefore, all humanity in view as he speaks, but is addressing the people of Israel as his real audience at the thanksgiving ceremony.
- The word order of the command ‘Shout joyfully to YHWH, all the earth!’ may be changed for other languages, notably beginning with the subject. For example, “you all (the people/nation of) the earth, shout joyfully to YHWH!”
- The preposition to (Hebrew ל) in the phrase ‘to YHWH’ indicates that YHWH is the one being praised/receiving the joyful shouts.
- The verse contains two commands in the second person plural: ‘serve’ and ‘enter’. Both commands are addressed to Israel, just like the preceding command ‘shout joyfully’ found in verse 1.
- The first line ‘Serve YHWH with joy’ is all about joyful service. It combines the emotion of joy with the action serve (עִבְד֣וּ), which has connotations of work, submission, even slavery , as well as worship and devotion. The second line begins the concrete expression of this joyful service with the psalm's first invitation to enter joyfully (that is, with exultation) into YHWH's presence. The second invitation to enter into YHWH's presence is found in verse 4.
- The word translated here as serve (עבד) has a very rich range of meaning. Its primary meaning is connected to the general ideas of work and labour (for example, working the soil in Gen 2:5).[9] In this verse the meaning is entirely positive, calling Israel to serve/worship YHWH with joy. There are two options for rendering this verb:[10]
- Option 1: It may be understood as to work or labor in a general sense: ESV, HCSB, LBS. The command to serve is thus a call to obey just as a slave or servant is to obey and serve his master.
- Option 2: It may be understood from the perspective of people serving a deity and rendered as “worship”(NIV, NRSV, NLT). BFC has here “Offer him a joyful worship service.”[11]
- Le mot traduit par crier de joie (הָרִיעוּ) a pour sens fondamental l’action de crier ou de pousser un cri fort. Selon le contexte, ce verbe peut être utilisé pour décrire deux types spécifiques de cris :
- Le premier est le cri de guerre dans un contexte militaire, comme lors de la chute de la ville de Jéricho ou le cri de guerre d’Israël après que David ait tué Goliath.
- Le deuxième type de cris est celui des louanges joyeuses ou des « acclamations » dans le contexte du culte. C’est l’option préférée.
- La glose « crier de joie » fait ainsi ressortir à la fois les éléments « crier » et « joyeux ».
- Il est également important de souligner que l’expression « crier de joie » est courante dans la célébration ou le couronnement d’un roi humain ou même de YHWH en tant que roi.
- Le traducteur ou l’interprète doit s’assurer que sa traduction rend bien compte de cette dimension festive et joyeuse.
- The command to enter before him should be understood also as to “come into his presence” (ESV, NRSV, NET, NBS, LBS), notably in the Temple where he is believed to be present. “The phrase his presence refers specifically to the Temple, where Yahweh was present with his people.”[12]
- A possible rendering of the command is Enter/come (to the place/house/building) where he is (present).
- The verse contains a single command in the second person plural: acknowledge (see NET, HCSB, PDV). It may also be understood as to recognize or confess (a statement or fact to be true)."[13] Likewise, some modern translations[14] utilize “know”:
- Some languages may require a “figurative expression” to capture the Hebrew verb, such as “Say ‘Yes’ in your heart” or “Put this word in your mouth.”[15]
- The conjunction ‘that’ (כִּי) introduces the statement and fact commanded to be acknowledged.
- BFC has here “know-this.”[16] This translation introduces the statement being acknowledged with a colon. Other languages may need to find creative ways to demonstrate the relationship between the verb ‘acknowledge’ and the statement being acknowledged.
- The sentence YHWH, he is God is the statement that people are called to acknowledge. This simple phrase has some important elements for the translator:
- The term God is generic, it thus refers to a deity in the most general sense. In contrast, YHWH is the personal and covenantal name of God.
- Translators should not interchange the two terms.
- The pronoun he refers to YHWH here:
- The construction ‘YHWH, he is God’ may seem strange in English. In Hebrew, the phrase emphasizes that YHWH alone, and no other god of the nations, is God.
- The translators and performers should seek to bring out this emphasis on YHWH’s unique status. This may be done through linguistic and/or non-linguistic devices.
- The verb make in the phrase he made us should not be interpreted to mean create in the sense of God creating humanity at the beginning of the world. Instead it refers to YHWH creating “a nation out of the slaves in Egypt, choosing them as his own people, a people who belonged to him alone.”[17] He thus called, redeemed, and formed them as a nation for himself.
- The translator or performer should avoid rendering the verb in such a way that it is understood as God creating the same way he did at the creation of the world.[18]
- The people to whom the command to ‘acknowledge’ is addressed are included in the first person plural pronouns ‘us’ and ‘we’. So, these are first plural inclusive pronouns here.
- The word and (ו) connects the phrase ‘He made us’ with the phrase ‘we are his’. Its explicit function is simply to coordinate the two clauses of the verse, but the semantic context implies that the term functions to indicate result.
- The translator may render the word ‘and’ here as therefore or with the result that. For example: YHWH created us, therefore = we are his.
- The phrase and we are his in Hebrew literally says and we are to him. This use of the preposition that most often means to (ל) is a standard way to indicate belonging, devotion, and commitment in Hebrew.[19]
- The phrase ‘we are his’ may be rendered as we belong to him.
- The phrase his people may be paraphrased as the people who belong to him.
- The phrase rendered the flock of his pasture has several important features for the translator:
- The notion of shepherding in general may be unknown for some cultures. Some modern cultures that know shepherding may do it quite differently from how it was done in Israel. The translator and performers would make sure their translation of terms like pasture or sheep will be understood and meaningful to their audience.
- A pasture (מַרְעִית) “is natural grassland, whether in a valley, on the slope of a hill, or in the wilderness where low-growing grasses flourish without the aid of human cultivation”[20] where domesticated animals are fed on grass.
- The phrase of his pasture is an image that means he takes care of or he cares for (BFC, PDV, NBS) the flock. Translators can consider this as a possible rendering to make the meaning clear.
- The flock is a group of animals assembled and herded together.[21]
- Many modern versions rightly render it as “(flock of) sheep” which is an acceptable translation choice.
- In contexts where flocks or (flock of) sheep are unknown or impossible to be used, translators or performers may opt for “people” for the reason that the people are compared here to a flock: The people whom he cares for.[22]
- The phrase ‘the flock of his pasture’ refers either to
- (1) the flock/sheep he pastures, that is, the sheep he leads to where they can feed
- (2) the flock/sheep that feed on his pasture (NBS)
- In contexts where flocks or (flock of) sheep are unknown or impossible to be used, translators or performers may opt for “people” for the reason that the people are compared here to a flock:
- “The people whom he cares for.”[23]
- The sentence ‘we are… the flock of his pasture’ should not be interpreted literally.
- It is a metaphor where the people of God are described as being the flock/sheep of the pasture of God.
- It may be necessary for some languages to make the comparison explicit by using a word such as “like” or “as”: “we are like the flock of his pasture”; “we are like the flock/sheep he cares for.”
- Some modern French versions renderings that may be of interest:
- This verse contains the final three commands of the psalm:
- The first command is a repeated invitation to enter, closely matching the call to enter in verse 2. The call to enter YHWH's gates and courts could have been sung immediately before, during, or after the congregation actually entered the temple complex to present their thanksgiving to YHWH.
- The final two imperatives are closely related as they call Israel to ‘give thanks’ and ‘bless YHWH's name’.
- It is likely no coincidence that Psalm 100 has seven commands guiding the audience into worship. This seven-verb chain can be displayed as follows:
- The notion of gates and courts are probably unknown to many cultures. To understand the call to enter YHWH's gates and courts, it is helpful to know the layout of the ancient Temple in Jerusalem:
- In the Old Testament, a court normally refers to a large rectangular space or yard within the walls surrounding the tabernacle or Temple. Worshippers gathered and made sacrifices in the court.[26] There were three main areas: (1) the temple building, (2) the inner court, and (3) the outer court.
- The temple building was separated into 2 rooms. The innermost room was the holy of holies, and it contained the Ark of the Covenant. The outer room (1 Kgs. 6; 2 Chron. 3) contained the altar of incense, the table for the bread, and the lampstands (1 Kgs. 7; 2 Chron. 4).
- Surrounding the temple building was the inner court, which contained the water basins and the bronze altar for sacrifices (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 sometimes called the “upper court” (Jer. 36:10).
- It is much more likely that it is the Temple gates and not the city gates.[27] The best way to translate the term here is to use a rendering that does not make it specific as to the Temple or the city gates. If this option is not possible, the translator or performer can translate as the Temple gates. In this last option, the translation team could add a footnote explaining that another possible rendering is the city gates.
- The outer court surrounded the inner court, but was still a holy space where cultic activity took place.
- Thus, the phrases ‘his gates’ and ‘his courts’ describe things all belonging to the Temple. They should be understood and may be paraphrased as:
- the gates of his Temple and the courts of his Temple or
- the gates of God/YHWH’s Temple and the courts of God/YHWH’s Temple
- The prepositional phrase with thanksgiving describes the attitude expected from worshippers as they enter the gates.
- It may be rendered using the verb to give thanks: “as you are giving him thanks…”
- The prepositional phrase with praise describes the attitude expected from worshippers as they enter the courts.
- It may be rendered using the verb to praise: “as you are praising him…”
- One of the most central components of the key word bless (בָּרֲכ֥וּ) is that of “speaking well of” another.[28]
- In this verse the addressees are called upon to bless YHWH by celebrating and speaking of YHWH's goodness (verse 5a), loyalty (verse 5b), and faithfulness (verse 5c).
- In the Hebrew Bible, blessing YHWH is almost always intertwined with thankfulness and praise, as seen here with the call of הוֹדוּ (give thanks/praise) in the preceding clause.
- For many cultures, a literal rendering of bless in the local language will not correspond to the meaning of the Hebrew verb to bless here. For example, some cultures do not allow an inferior to bless a superior, as it is the case here. In other cultures, blessing always carries connotations of promising or giving material benefits to someone else. In verse 4, the meaning of ‘bless’ is closer to praise: see HCSB, NET, and NIV. Translators and performers should make sure the local term does not mean that the speaker is promising or giving material gifts to YHWH, or that the speakers are somehow superior to YHWH.
- The expression to bless someone’s name should not be interpreted literally. It is a figure of speech (called metonymy) where a person is referred to as his name.
- If a literal rendering of ‘bless his name’ is not possible or understandable in the local language, translators and performers may consider the renderings bless him or bless YHWH.
- LBS “louez-le [lit. praise-him]”; BFC “louez le Seigneur [lit. praise the Lord].”
- The general emotion of the verse is that of gratitude.
- The performance of the verse may be very effective as it is organized around the three main commands: to enter, to give thanks, and to bless.
- This closing verse of the psalm provides the reasons for everything preceding it.
- It explains why Israel should be motivated to:
- shout joyfully and serve YHWH with joy (verse 1-2),
- joyfully enter his presence (verses 2, 4),
- acknowledge who he is and celebrate their covenantal relationship to him (verse 3),
- and give thanks to him and bless his name (verse 4).
- The conjunction for that begins verse 5 introduces three reasons for all the preceding commands of verses 1-4. Each of these reasons contains a Hebrew word order that emphasizes their quality:
- Verse 5a: YHWH’s character is good,
- Verse 5b: the duration of YHWH's loyalty is forever,
- Verse 5c the duration (and possibly also recipients) of YHWH's faithfulness continues through generation after generation).
- The first reason is the declaration that YHWH is good.
- For languages where the adjective good cannot be used for humans, translators or performers may paraphrase the declaration as:
- “YHWH is a good person.”
- “YHWH does (what is) good (to his people).”
- This affirmation was one of the most common refrains in Israel's worship.[29] Therefore, translators should make sure that the rendering of this phrase is harmonised throughout the Old Testament.
- The second reason supporting the commands of verses 1-4 is ‘his loyalty is forever.’
- The word for ‘loyalty’ (חֶסֶד) refers to YHWH's faithful commitment to fulfill his covenantal obligations towards his people, even when they themselves are unfaithful.[30]
- This loyalty stretches all the way back through Israel's history (from the example we have in the exodus from Egypt), and stretches forward into “forever.”
- The expression forever refers to something that is everlasting or has no ending.
- The third reason supporting the commands of verses 1-4 is that ‘his faithfulness continues through generation after generation.’
- The word faithfulness (אֱמוּנָה) implies a “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”.[31]
- The English word faithfulness is very close to, but not exactly the same as, the Hebrew word אֱמוּנָה. See the illustration below for a more detailed look at the Hebrew understanding of the root word (green circle on the right), our modern English understanding of the idea (yellow circle on the left), and what the two understandings have in common (the middle section where the two circles intersect):
- ‘His faithfulness’ has a direct link with the way a person can trust him.
- Verse 5 may be seen as having either two or three poetic lines. The preferred option is the former. For more details, see our verse by verse notes.
- In terms of meaning, the expression through generation after generation is similar to ‘forever’ because both refer to an unending reality.
- A generation is a group of people having lived in the same period of time. For example, children, grandchildren and parents belong to three different generations.
- For languages where it is not possible to have a literal translation of the expression ‘from generation to generation’, translators may simply use the expression they used earlier for ‘forever.’
- Ask the translators what words or phrases they found difficult to translate in that section. Looking at the Translation and Performance Notes, explain the word or phrase, and then have the translators discuss the translation options in their language. Try to arrive at decisions for each of these, unless they are taking too long to discuss—in which case, the discussion should continue later, perhaps even another day.
- After listening to each section and discussing the translation issues, have the group make an oral translation of just that section. Make an audio recording of each section’s translation, and if desired, type a transcription of the translation, too. (If not, the whole translation will be transcribed later.)
- It might be easier to “orally translate” using their selected melody from the previous step, to ensure that syllable counts work for each line in the melody. So, the team may simply speak their translation first, then try to adapt it to work with the melody; or, they orally translate by singing. Experiment to see what works best for your team.
| מִזְמ֥וֹר לְתוֹדָ֑ה | 1 | A psalm for a thank offering. |
 | ||
| הָרִ֥יעוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ׃ | Shout joyfully to YHWH, all the earth! | |
| עִבְד֣וּ אֶת־יְהוָ֣ה בְּשִׂמְחָ֑ה | 2 | Serve YHWH with joy! |
| בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ | Enter before him with exultation! | |
| דְּע֗וּ כִּֽי־יְהוָה ה֤וּא אֱלֹ֫הִ֥ים | 3 | Acknowledge that YHWH, he is God. |
| הֽוּא־עָ֭שָׂנוּ וְל֣וֹ אֲנַ֑חְנוּ | He has made us, and we are his, | |
| עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ | his people and the flock of his pasture. | |
| בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה | 4 | Enter his gates with thanksgiving, |
| חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה | his courts with praise. | |
| הֽוֹדוּ־ל֝֗וֹ | Give thanks to him! | |
| בָּרֲכ֥וּ שְׁמֽוֹ׃ | Bless his name, | |
 | ||
| כִּי־ט֣וֹב יְ֭הֹוָה | 5 | for YHWH is good, |
| לְעוֹלָ֣ם חַסְדּ֑וֹ | his loyalty is forever, | |
| וְעַד־דֹּ֥ר וָ֝דֹ֗ר אֱמוּנָתֽוֹ׃ | and his faithfulness continues through generation after generation. | |
Legend
Key term, Name, Image, Figure of speech, Emotional language, Participant, Other word or phrase
Expanded Paraphrase
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.
Notes
Expanded Paraphrase
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!
Notes
Expanded Paraphrase
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.
Notes
Expanded Paraphrase
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,
Notes
Expanded Paraphrase
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.
Notes
- Imagine and experiment with the content in your own language! Remember, we are still aiming for naturalness over accuracy, as we will focus on accuracy later in step 7.
- Seek balance, rhythm, figurative language, beauty, poetry…
Activity
Discuss what title you would like to give the psalm in your language. You don’t need to make a final decision at this point.
NOTE: Translation issues such as how to deal with superscriptions and how to translate the divine name (YHWH) are issues that should be decided prior to beginning any psalm translation—these are large issues that affect the whole psalter.
Section-specific information
- Superscription (v. 1a)
- Words/phrases/imagery to be sure to discuss, using the Translation and Performance Notes:
- Modern versions render the Hebrew preposition לְ lǝ either as:
- a) “for understood as the purpose of the psalm. This is our preferred rendering. See ESV, NIV, NASB, BFC, PDV.
- b) Or “of” perceived as the content of the psalm. See NLT, HCSB, ASV, LSG).
- The term ‘thank offering’ may require the recipient to be made explicit in some languages. The context suggests that YHWH is the recipient: offering/giving/saying thanks to God.
- For more details on the superscription and its implications, see The Meaning of לְתוֹדָה in Ps 100:1.
- Celebrate the Shepherd (vv. 1b-4)
- Words/phrases/imagery to be sure to discuss, using the Translation and Performance Notes:
- Le premier est le cri de guerre dans un contexte militaire, comme lors de la chute de la ville de Jéricho ou le cri de guerre d’Israël après que David ait tué Goliath.
- Le deuxième type de cris est celui des louanges joyeuses ou des « acclamations » dans le contexte du culte. C’est l’option préférée.
- La glose « crier de joie » fait ainsi ressortir à la fois les éléments « crier » et « joyeux ».
- Il est également important de souligner que l’expression « crier de joie » est courante dans la célébration ou le couronnement d’un roi humain ou même de YHWH en tant que roi.
- Le traducteur ou l’interprète doit s’assurer que sa traduction rend bien compte de cette dimension festive et joyeuse.
- The notion of shepherding in general may be unknown for some cultures. Some modern cultures that know shepherding may do it quite differently from how it was done in Israel. The translator and performers would make sure their translation of terms like pasture or sheep will be understood and meaningful to their audience.
- A pasture (מַרְעִית) “is natural grassland, whether in a valley, on the slope of a hill, or in the wilderness where low-growing grasses flourish without the aid of human cultivation”[33] where domesticated animals are fed on grass.
- The phrase of his pasture is an image that means he takes care of or he cares for (BFC, PDV, NBS) the flock. Translators can consider this as a possible rendering to make the meaning clear.
- The flock is a group of animals assembled and herded together.[34]
- Many modern versions rightly render it as “(flock of) sheep” which is an acceptable translation choice.
- In contexts where flocks or (flock of) sheep are unknown or impossible to be used, translators or performers may opt for “people” for the reason that the people are compared here to a flock: The people whom he cares for.[35]
- The phrase ‘the flock of his pasture’ refers either to
- (1) the flock/sheep he pastures, that is, the sheep he leads to where they can feed
- (2) the flock/sheep that feed on his pasture (NBS)
- In contexts where flocks or (flock of) sheep are unknown or impossible to be used, translators or performers may opt for “people” for the reason that the people are compared here to a flock:
- “The people whom he cares for.”[36]
- The sentence ‘we are… the flock of his pasture’ should not be interpreted literally.
- It is a metaphor where the people of God are described as being the flock/sheep of the pasture of God.
- It may be necessary for some languages to make the comparison explicit by using a word such as “like” or “as”: “we are like the flock of his pasture”; “we are like the flock/sheep he cares for.”
- Some modern French versions renderings that may be of interest:
- It may be rendered using the verb to give thanks: “as you are giving him thanks…”
- It may be rendered using the verb to praise: “as you are praising him…”
- In the Old Testament, a court normally refers to a large rectangular space or yard within the walls surrounding the tabernacle or Temple. Worshippers gathered and made sacrifices in the court.[39] There were three main areas: (1) the temple building, (2) the inner court, and (3) the outer court.
- The temple building was separated into 2 rooms. The innermost room was the holy of holies, and it contained the Ark of the Covenant. The outer room (1 Kgs. 6; 2 Chron. 3) contained the altar of incense, the table for the bread, and the lampstands (1 Kgs. 7; 2 Chron. 4).
- Surrounding the temple building was the inner court, which contained the water basins and the bronze altar for sacrifices (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 sometimes called the “upper court” (Jer. 36:10).
- It is much more likely that it is the Temple gates and not the city gates.[40] The best way to translate the term here is to use a rendering that does not make it specific as to the Temple or the city gates. If this option is not possible, the translator or performer can translate as the Temple gates. In this last option, the translation team could add a footnote explaining that another possible rendering is the city gates.
- The outer court surrounded the inner court, but was still a holy space where cultic activity took place.
- Thus, the phrases ‘his gates’ and ‘his courts’ describe things all belonging to the Temple. They should be understood and may be paraphrased as:
- the gates of his Temple and the courts of his Temple or
- the gates of God/YHWH’s Temple and the courts of God/YHWH’s Temple
- In this verse the addressees are called upon to bless YHWH by celebrating and speaking of YHWH's goodness (verse 5a), loyalty (verse 5b), and faithfulness (verse 5c).
- In the Hebrew Bible, blessing YHWH is almost always intertwined with thankfulness and praise, as seen here with the call of הוֹדוּ (give thanks/praise) in the preceding clause.
- For many cultures, a literal rendering of bless in the local language will not correspond to the meaning of the Hebrew verb to bless here. For example, some cultures do not allow an inferior to bless a superior, as it is the case here. In other cultures, blessing always carries connotations of promising or giving material benefits to someone else. In verse 4, the meaning of ‘bless’ is closer to praise: see HCSB, NET, and NIV. Translators and performers should make sure the local term does not mean that the speaker is promising or giving material gifts to YHWH, or that the speakers are somehow superior to YHWH.
- If a literal rendering of ‘bless his name’ is not possible or understandable in the local language, translators and performers may consider the renderings bless him or bless YHWH.
- LBS “louez-le [lit. praise-him]”; BFC “louez le Seigneur [lit. praise the Lord].”
- For he is good! (v. 5)
- Words/phrases/imagery to be sure to discuss, using the Translation and Performance Notes:
- It explains why Israel should be motivated to:
- shout joyfully and serve YHWH with joy (verse 1-2),
- joyfully enter his presence (verses 2, 4),
- acknowledge who he is and celebrate their covenantal relationship to him (verse 3),
- and give thanks to him and bless his name (verse 4).
- The conjunction for that begins verse 5 introduces three reasons for all the preceding commands of verses 1-4. Each of these reasons contains a Hebrew word order that emphasizes their quality:
- Verse 5a: YHWH’s character is good,
- Verse 5b: the duration of YHWH's loyalty is forever,
- Verse 5c the duration (and possibly also recipients) of YHWH's faithfulness continues through generation after generation).
- For languages where the adjective good cannot be used for humans, translators or performers may paraphrase the declaration as:
- “YHWH is a good person.”
- “YHWH does (what is) good (to his people).”
- This affirmation was one of the most common refrains in Israel's worship.[42] Therefore, translators should make sure that the rendering of this phrase is harmonised throughout the Old Testament.
- The word for ‘loyalty’ (חֶסֶד) refers to YHWH's faithful commitment to fulfill his covenantal obligations towards his people, even when they themselves are unfaithful.[43]
- This loyalty stretches all the way back through Israel's history (from the example we have in the exodus from Egypt), and stretches forward into “forever.”
- The expression forever refers to something that is everlasting or has no ending.
- The word faithfulness (אֱמוּנָה) implies a “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”.[44]
- The English word faithfulness is very close to, but not exactly the same as, the Hebrew word אֱמוּנָה. See the illustration below for a more detailed look at the Hebrew understanding of the root word (green circle on the right), our modern English understanding of the idea (yellow circle on the left), and what the two understandings have in common (the middle section where the two circles intersect):
- ‘His faithfulness’ has a direct link with the way a person can trust him.
Step 6. Transcribe
Making a written draft
Activity
Transcribe the recordings of each section onto paper or a computer—or, compile the transcriptions of each section, if done already in previous steps.
Before moving on to the exegetical check, check the transcribed draft for the following. This should be done as a whole group, looking at the psalm projected onto a screen or wall. It is up to the facilitator to make this step move on at a good pace, but getting this out of the way at the beginning will help the exegetical and poetical checks that follow to stay focused on essential matters.
- Versification: put the verse numbers into the psalm, if it’s possible to divide each verse’s information neatly within the song.
- Check that the number of the psalm, and any superscription, are in place at the top. (Superscriptions are often left out completely—this is not advised! If not present in the song/oral translation, it should at minimum be included in the written translation.)
- Put in the section breaks.
- Correct the punctuation, in particular finding out where the sentences should end. Different groups use different approaches; our preference is to use capital letters only for the beginning of sentences, not for the beginning of each verse.
- Correct the spelling. You may find that there is a lot of discussion over this. The group needs to have consistency but also needs to abide by any government guidelines.
- Have the team or one selected team member create a back translation into a Language of Wider Communication understood by you the facilitator and by the consultant. Raise any questions you have about the back translation at this point. The back translation just needs to be comprehensible, it does not need spell checks etc. The facilitator and consultant are the only people who need it. However, without a good back translation, you cannot understand what is going on.
- Check the line divisions.
Step 7. Content Check
Checking exegetical faithfulness
The purpose of this step is to check the content for faithfulness and trustworthiness to the source translations (whether Hebrew or some other version(s)). Review the draft translation in detail, using the oral recording of Step 5 or the transcription of Step 6.
This is the step where a consultant check would be most appropriate. If no consultant is available, you, the facilitator, may use the Translation and Performance Notes (as well as any other desired exegetical materials, such as Layer by Layer's resources) to conduct an exegetical check of the psalm. Don't forget about big-picture accuracy as well as accuracy on the level of word and line.
Big-picture elements
Purpose
- To lead people in a thanksgiving celebration of YHWH.
Message
- Being YHWH's flock is reason to celebrate!
Sections and emotional arc
| v. 1a A psalm for a thank offering. | Superscription | |||
| v. 1 Shout joyfully to YHWH, all the earth! | Celebrate the Shepherd | Serve with joy! Enter with singing! |
|
joy |
| v. 2 Serve YHWH with joy! Enter before him with exultation! | ||||
| v. 3 Acknowledge that YHWH, he is God. He has made us, and we are his, his people and the flock of his pasture. | YHWH is God, and we are his flock! | | ||
| v. 4 Enter his gates with thanksgiving, his courts with praise. Give thanks to him! Bless his name, | Enter with thanksgiving! Bless his name! |
| ||
| v. 5 for YHWH is good, his loyalty is forever, and his faithfulness continues through generation after generation. | For He Is Good! | For YHWH is good, loyal, and faithful! | |
confidence |
Step 8. Poetry Check
Comparing and weighing the poetic features
Attention now needs to be given to Hebrew poetic devices compared to the poetic devices which occur in the receptor language (which might serve a different function). This is the point where the Poetic Features may be revisited, and the whole team can examine the translation to see if the functions of these features are represented in either the wording or the performance choices.
This check can be led by the consultant and/or the facilitator, collaborating with the team.
The Sheep and their Shepherd at the Center
Verse 3 is the center and main point of Psalm 100. It celebrates the covenant relationship between God (YHWH) and his people. The verse moves in three steps: it first recognizes YHWH as the one true God, then honors him as the one who made Israel, and finally affirms that Israel belongs to him as his people and flock.
Placed at the heart of the psalm, this verse is the climax of joy—showing God's people as the sheep of his pasture. The psalm begins with a call to “serve YHWH with joy.” The Hebrew word for “serve” can mean everything from slavery to worship, but here it is clearly about joyful worship. Verse 3 explains why: they serve not out of fear, but because they belong to the supreme God who is both their maker and their shepherd.
Complete Worship: All that God requires
Psalm 100 shows worship overflowing with joy—shouting, singing with joy, exulting, giving thanks, and praising. The seven commands in the psalm together paint a full, complete picture of what true worship looks like.
It invites God's people to join in worship that answers the big questions:
- Whom do we worship? YHWH, the true God.
- Who worships? All his children on earth.
- Where? By entering into his presence.
- How? With thankful, joyful hearts, as his flock, serving him gladly.
- Why? Because of who he is—God, good, faithful—and because we belong to him.
The result is joy, thanksgiving, and celebration.
Figures of Speech
E.g. all the earth and generation after generation
Images
E.g. flock of his pasture
Step 9. Finalizing
Preparing the final version of an authenticated translation
Preparation of the final versions which will serve as an authorized translation—in oral, written, and song/performance formats.
- Check the spelling of your transcription and backtranslation.
- Check the punctuation, for instance: whether there are appropriate commas for pauses, the in-setting, and the layout of paragraphs to represent stanza segmentation.
- Check the line divisions of your transcription and backtranslation.
- If not already done, make a new oral recording of a reading of the written translation (which should be the transcription of the song translation). You want to ensure that the final translation decisions are consistent across all 3 mediums—oral, written, and song. Put audio recordings of the oral translation and song into your chosen software such as AVTT, APM, or Audacity (with a robust file-naming system if using Audacity, to avoid file confusion with different drafts of the translation).
- Copy the final written translation into Paratext.
Step 10. Perform
Performing the song translation of the psalm
Have the team rehearse the song translation with corresponding dance and instruments. When ready, make a video recording of the song.
Final Checklist
At the end of the process for each psalm, there should ideally be three products:
- Transcription/written translation: An authorized, authenticated, or officially written draft in AVTT and Paratext.
- Oral Reading: A recording of a dramatic reading or recitation of the whole psalm, using the authenticated version word-for-word, recorded in AVTT.
- Whole Psalm Performance: A recording of a performance of the whole psalm, using the entire authenticated version but with freedom to adapt it for authentic performance, recorded in AVTT.
- ↑ See notes on participant analysis/addressee for detailed notes on whether this psalm as a whole is addressed to Israel, to all nations, or to both.
- ↑ HALOT.
- ↑ Josh. 6:10, 16, 20.
- ↑ 1 Sam. 17:52.
- ↑ 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 rwʿ being paralleled or joined with רִנָּה rinnâ (joyful shouting/singing Ps. 47:2), זמרו zmrw (singing Ps. 66:1), זְמִירוֹת zǝmîrôt (songs Ps. 95), and other words associated with singing, joy, gladness, praise, and thanksgiving.
- ↑ 1 Sam 10:24; Zech 9:9. Cf. 2 Kgs 11:12.
- ↑ Ps 47:2-3 and 98:6.
- ↑ For a detailed explanation of how this figure of speech works, specifically as a “rhetorical addressee”, see detailed explanation in speech act notes.
- ↑ This can be positive, negative, or neutral, depending on the reason, environment, or nature of the work. In the most negative cases, this word implies slavery, as in Israel's brutal slavery in Egypt (e.g. Exod 1:13), and in the most positive cases it implies joyful service to a good master.
- ↑ “The Hebrew word used here, a‘vad, can describe work or service in general, or refer to honoring Yahweh in formal worship” (Barry et al. 2016, Ps. 100:2).
- ↑ Offrez-lui un culte joyeux.
- ↑ Bratcher and Reyburn (1991, 853).
- ↑ Bratcher and Reyburn (1991, 853).
- ↑ ESV, NIV, NRSV, LSG, LBS, BFC.
- ↑ Bratcher and Reyburn (1991, 853).
- ↑ sachez-le:.
- ↑ Bratcher and Reyburn (1991: 853).
- ↑ However, this may still be subtly hinded as a possible secondary meaning in light of the ambiguity regarding who the addressee is (Israel / all nations). For further details see notes in participant analysis on the addressee of Psalm 100.
- ↑ It parallels exactly the ל preposition in Song of Songs 2:16, (“My beloved is mine [lit. to me] and I am his [lit. to him]”).
- ↑ (Beck 2011: 191).
- ↑ https://www.merriam-webster.com/dictionary/flock
- ↑ (Bratcher and Reyburn 1991: 853).
- ↑ (Bratcher and Reyburn 1991: 853).
- ↑ (Nous sommes) le troupeau dont il est le berger.
- ↑ Il est notre berger, nous sommes son peuple, son troupeau.
- ↑ (Richards 1999: 193).
- ↑ Some arguments in favor of the Temple gates rather than the city gates: 1) They are "HIS gates", the Lord's gates, which would imply they are part of HIS house, which is primarily the temple. 2) The psalm is most likely part of a thanksgiving ceremony (see story behind etc...) which would have taken place in the temple. 3) They are clearly ritual gates, part of a worship ceremony, and worship would have taken place most centrally in the temple.
- ↑ 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.
- ↑ For example, Ps. 118:1-4, 29; Jer. 33:11; Nah. 1:7; Ps 34:9; 135:3; 136.
- ↑ see SDBH.
- ↑ SDBH.
- ↑ See notes on participant analysis/addressee for detailed notes on whether this psalm as a whole is addressed to Israel, to all nations, or to both.
- ↑ (Beck 2011: 191).
- ↑ https://www.merriam-webster.com/dictionary/flock
- ↑ (Bratcher and Reyburn 1991: 853).
- ↑ (Bratcher and Reyburn 1991: 853).
- ↑ (Nous sommes) le troupeau dont il est le berger.
- ↑ Il est notre berger, nous sommes son peuple, son troupeau.
- ↑ (Richards 1999: 193).
- ↑ Some arguments in favor of the Temple gates rather than the city gates: 1) They are "HIS gates", the Lord's gates, which would imply they are part of HIS house, which is primarily the temple. 2) The psalm is most likely part of a thanksgiving ceremony (see story behind etc...) which would have taken place in the temple. 3) They are clearly ritual gates, part of a worship ceremony, and worship would have taken place most centrally in the temple.
- ↑ 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.
- ↑ For example, Ps. 118:1-4, 29; Jer. 33:11; Nah. 1:7; Ps 34:9; 135:3; 136.
- ↑ see SDBH.
- ↑ SDBH.