The Participants of Ps. 100
[OLD VERSION, NOT FOR PUBLICATION. SEE The Addressee of Ps 100 FOR UPDATED VERSION]
Introduction
Argument Maps
1. כָּל־הָאָרֶץ "All the Earth" (v. 1b)
The first participant tracking issue to resolve is the referent of the vocative addressee כָּל־הָאָרֶץ "All the Earth" in v. 1b. This can refer either to all nations of the earth, Israel, or all creation.
A. All Nations (Preferred)
ADD
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[Addressee = Only All Nations]: The whole psalm addresses 'all nations' of the earth (כָּל־הָאָֽרֶץ lit. "all the earth") (Tate 1998, 535 :C: VanGemeren 2008, 742 :C: Jacobson 2014, 736 :C: Bratcher and Reyburn 1991, 852 :C: Delitzsch 1877, 104-106 :C: Lohfink 1990, 172-183 :A:).
+ <"All the Earth" (v. 1) Refers to All Nations>: The psalm's opening vocative address to "all the earth" refers specifically to "all those who dwell on earth" or "all nations".
+ <Frequent Hebrew Usage>: In many places כָּל־הָאָרֶץ "all the earth" refers to "all who dwell on earth"/"all nations of earth". See for example Ps 96:7-9 where a similar call to praise appears addressing both כָּל־הָאָרֶץ "all the earth" and a parallel phrase מִשְׁפְּחוֹת עַמִּים "families of the peoples".
+ [Ps 96:7-9]: Ascribe to the LORD, O families of the peoples (מִשְׁפְּח֣וֹת עַמִּ֑ים),
ascribe to the LORD glory and strength!
8 Ascribe to the LORD the glory due his name;
bring an offering, and come into his courts!
9 Worship the LORD in the splendor of holiness;
tremble before him, all the earth (כָּל־הָאָֽרֶץ)!
+ [כָּל־הָאָרֶץ]: Pss 66:1; 96:1; 98:4-6.
+ <Literary Context of Ps 100>: Ps 100 is part of a literary unit (Pss 93-100) in which "all nations" (sometimes referred to as כָּל־הָאָֽרֶץ "all the earth") play a central role.
+ <Pss 93-100 as a Literary Unit>: Consensus agrees that Pss 93-100 should be read as a unified literary unit (Jeremias 1987 :M: Howard 1986 :M:).
+ <All Nations in Pss 93-100>: The whole literary unit of Pss 93-100, and especially 96 and 98, focus all nations of the earth accepting "the universal reign of YHWH" (Zenger 2000, 169 :A:).
+ <כָּל־הָאָֽרֶץ "all the earth" in Pss 93-100>: In Pss 93-100 כָּל־הָאָֽרֶץ "all the earth" appears three times with the meaning of "all nations".
+ ["all the earth" in Pss 93-100]: See Pss 96:1; 96:9; 98:4.
+ <Verbs for Humans>: The phrase כָּל־הָאָֽרֶץ "all the earth" is the subject of the verb הָרִ֥יעוּ "shout joyfully", which is an action performed by humans, not inanimate objects.
<_ <Personification of Nature>: Throughout the Psalms especially, nature is often personified to perform human actions (e.g. Ps 98:7-9). #dispreferred
<_ <הָרִיעוּ>: The verb הָרִיעוּ (Hiphil רוע "shout joyfully") is never used for nature personified.
<_ <Remaining Verbs>: The remaining verbs (עִבְד֣וּ "worship", בֹּ֥אוּ "enter", דְּע֗וּ "know", בֹּ֤אוּ "enter", הֽוֹדוּ "give thanks", and בָּרֲכ֥וּ "bless"), of which "all the earth" is likely the subject (see below), are also unnatural to ascribe to nature personified.
+ <vv. 2-5 Address All Nations>: The psalm continues to address the same addressee introduced in v. 1, all nations.
+ <Default Addressee>: In v. 1 an explicit addressee is introduced with a vocative. No other addressee is explicitly referenced in the psalm. In the absence of any explicit reference data in vv. 2-5 it is best to assume the explicit reference data of v. 1 for the whole psalm. "Where all nations are explicitly the subject for v. 1, they are implicitly the subject for all remaining imperatives (עבדו, באו, דעו, באו, הודו, ברכו)" (Bratcher and Reyburn 1991, 852 :C:).
- <Israelite Worship Language>: Vv. 2-5 are full of words commonly associated with Israelite worship of YHWH. #dispreferred
+ <7 Imperatives>: The psalm contains 7 imperatives calling on the addressees to come and worship YHWH (הָרִ֥יעוּ "shout joyfully", עִבְד֣וּ "worship", בֹּ֥אוּ "enter", דְּע֗וּ "know", בֹּ֤אוּ "enter", הֽוֹדוּ "give thanks", and בָּרֲכ֥וּ "bless"). All of these words are used elsewhere, frequently, to describe Israel's worship. #dispreferred
+ [E.g. עִבְד֣וּ "serve/worship" (v. 2)]: וַעֲבַדְתֶּ֗ם אֵ֚ת יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם "And you will serve/worship (עבד) YHWH your God..." (Ex 3:12. See also 4:23; 7:16; 8:1, 20; 10:26, among many other examples). #dispreferred
+ [E.g. ידה "give thanks/praise" (v. 4)]: 1 Kgs 8:33; Isa 12:4; Jer. 33:11; Ps 33:2; 105:1; 106:1; 107:1; 118:1, 29, among many other examples. #dispreferred
<_ <Also Used With Nations>: Although primarily used in reference to Israel's worship, these words can also appear with reference to the nations.
+ [E.g. עִבְד֣וּ "serve/worship"]: Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD (עִבְד֣וּ אֶת־יְהוָ֣ה) with fear... (Ps 2:10-11) ...when peoples gather together, and kingdoms, to worship the LORD (לַעֲבֹ֥ד אֶת־יְהוָֽה). (Ps 102:23).
+ [E.g. ידה "give thanks/praise"]: Let the peoples thank you (יוֹד֖וּךָ עַמִּ֥ים), O God, let all the peoples thank you (יוֹד֖וּךָ עַמִּ֥ים)! (Ps 67:3, 5) (among many other examples).
+ <Entrance to temple>: The psalm calls on the addressees to "enter before the Him (i.e., the Lord)" (בֹּ֥אוּ לְ֝פָנָ֗יו) and "enter his gates with thanksgiving, his courts with praise" (בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה). Entering the temple was central to Israel's religious life, which revolved around YHWH's presence in the temple. #dispreferred
<_ <Nations Invited In>: The nations are elsewhere invited into the temple to worship the God of Israel.
+ [E.g. Ps 96:7-8]: Ascribe to the LORD, O families of the peoples (מִשְׁפְּח֣וֹת עַמִּ֑ים), ascribe to the LORD glory and strength! Ascribe to the LORD the glory due his name; bring an offering, and come into his courts (שְׂאֽוּ־מִ֝נְחָ֗ה וּבֹ֥אוּ לְחַצְרוֹתָֽיו)!
+ [E.g. Isa 56:6-7]: “And the foreigners who join themselves to the LORD,
to minister to him, to love the name of the LORD,
and to be his servants (עֲבָדִ֑ים)....
7 these I will bring to my holy mountain,
and make them joyful in my house of prayer (בְּבֵ֣ית תְּפִלָּתִ֔י);
their burnt offerings and their sacrifices
will be accepted on my altar;
for my house shall be called a house of prayer
for all peoples (כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים).”
+ [Nations Invited In]: Isa 2:2-3; 19:21-25; 66:18-23; Jer 3:17-18; Mic 4:1-2; Zech 14:9-21; Ps 68:30-33.
B. Addressee = Only Israel
The second way to resolve the relationship between v. 1 and vv. 2-5 is to read the whole psalm as addressing Israel, going against the natural reading of v. 1, with כָּל־הָאָֽרֶץ referring not to all nations but to Israel.
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[Addressee = Only Israel]: The addressee throughout Ps 100 is exclusively the people of Israel (Gunkel 1926, 432 :C: Leslie 1949 :C: Howard 1997, 91 :M:) #dispreferred
+ <Israelite Worship Language>: Vv. 2-5 are full of words commonly associated with Israelite worship of YHWH. #dispreferred
+ <7 Imperatives>: The psalm contains 7 imperatives calling on the addressees to come and worship YHWH (הָרִ֥יעוּ "shout joyfully", עִבְד֣וּ "worship", בֹּ֥אוּ "enter", דְּע֗וּ "know", בֹּ֤אוּ "enter", הֽוֹדוּ "give thanks", and בָּרֲכ֥וּ "bless"). All of these words are used elsewhere, frequently, to describe Israel's worship. #dispreferred
+ [e.g. עִבְד֣וּ "serve/worship" (v. 2)]: וַעֲבַדְתֶּ֗ם אֵ֚ת יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם "And you will serve/worship (עבד) YHWH your God..." (Cf. Ex 3:12; 4:23; 7:16; 8:1, 20; 10:26, among many other examples). #dispreferred
+ [e.g. ידה "give thanks/praise" (v. 4)]: 1 Kgs. 8:33; Isa. 12:4; Jer. 33:11; Ps 33:2; 105:1; 106:1; 107:1; 118:1, 29, among many other examples. #dispreferred
<_ <Also Used With Nations>: Although primarily used in reference to Israel's worship, these words can also appear with reference to the nations.
+ [e.g. עִבְד֣וּ "serve/worship"]: Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the LORD (עִבְד֣וּ אֶת־יְהוָ֣ה) with fear... (Ps 2:10-11) ...when peoples gather together, and kingdoms, to worship the LORD (לַעֲבֹ֥ד אֶת־יְהוָֽה). (Ps 102:23).
+ [e.g. ידה "give thanks/praise"]: Let the peoples thank you (יוֹד֖וּךָ עַמִּ֥ים), O God, let all the peoples thank you (יוֹד֖וּךָ עַמִּ֥ים)! (Ps 67:3, 5) (among many other examples).
+ <Entrance to Temple>: The psalm calls on the addressees to "enter before the Him (i.e., the Lord)" (בֹּ֥אוּ לְ֝פָנָ֗יו) and "enter his gates with thanksgiving, his courts with praise" (בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה). Entering the temple was central to Israel's religious life, which revolved around YHWH's presence in the temple. #dispreferred
- <Nations Invited In>: The nations are elsewhere invited into the temple to worship the God of Israel.
+ [E.g. Ps 96:7-8]: Ascribe to the LORD, O families of the peoples (מִשְׁפְּח֣וֹת עַמִּ֑ים), ascribe to the LORD glory and strength! Ascribe to the LORD the glory due his name; bring an offering, and come into his courts (שְׂאֽוּ־מִ֝נְחָ֗ה וּבֹ֥אוּ לְחַצְרוֹתָֽיו)!
+ [E.g. Isa 56:6-7]: “And the foreigners who join themselves to the LORD,
to minister to him, to love the name of the LORD,
and to be his servants (עֲבָדִ֑ים)....
7 these I will bring to my holy mountain,
and make them joyful in my house of prayer (בְּבֵ֣ית תְּפִלָּתִ֔י);
their burnt offerings and their sacrifices
will be accepted on my altar;
for my house shall be called a house of prayer
for all peoples (כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים).”
+ [Nations Invited In]: Isa 2:2-3; 19:21-25; 66:18-23; Jer 3:17-18; Mic 4:1-2; Zech 14:9-21; Ps 68:30-33.
+ <כָּל־הָאָֽרֶץ = Israel>: The vocative address to כָּל־הָאָרֶץ "all the earth" in v. 1 refers "prosaically to all the citizens of the land of YHWH who have gathered at the sanctuary for the thanksgiving festival" (Gunkel 1926, 432 :C: cf. Leslie 1949, 191 :C:). #dispreferred
- <No Clear Precedent>: Nowhere else in the Hebrew Bible does כָּל־הָאָרֶץ "all the land/earth" refer clearly to the people of Israel.
C. Addressee = All Nations (v. 1) and Israel (vv. 2-5)
The third way to resolve the relationship between v. 1 and vv. 2-5 follows the natural reading of both v. 1 and vv. 2-5, reading v. 1 as addressing all nations and the rest as addressing Israel. There is therefore an unexpected shift in addressee between v. 1. and v. 2. As Kraut argues: "The first introit begins with a universal upbeat. In keeping with the cultic traditions of Jerusalem, Yahweh is the Lord of all the world... But then the summons turns specifically to the cultic community that is entering the sanctuary" (Kraut 1993, 274).
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[Addressee = All Nations (v. 1) and Israel (vv. 2-5)]: There is an addressee shift between v. 1 and v. 2. In v. 1 all nations (כָּל־הָאָֽרֶץ lit. "all the earth") are addressed, but from v. 2 onwards (עִבְד֣וּ אֶת־יְהוָ֣ה "serve YHWH...) Israel is addressed. (Kraut 1993, 274 :C: Howard 1997, 92 :M:). #dispreferred
+ <"All the Earth" (v. 1) Refers to All Nations>: The psalm's opening vocative address to "all the earth" refers specifically to "all those who dwell on earth" or "all nations". #dispreferred
+ [See Argument Map 1A above]: #dispreferred
+ <vv. 2-5 Address Israel>: The remaining verses of the psalm address the people of Israel, not all nations. #dispreferred
+ <Israelite Worship Language>: Vv. 2-5 are full of words commonly associated with Israelite worship of YHWH. #dispreferred
+ [See Argument Map 1B above]: #dispreferred
- <Default Addressee>: In v. 1 an explicit addressee is introduced with a vocative. No other addressee is explicitly referenced in the psalm. In the absence of any explicit reference data in vv. 2-5 it is best to assume the explicit reference data of v. 1 for the whole psalm. "Where all nations are explicitly the subject for v. 1, they are implicitly the subject for all remaining imperatives (עבדו, באו, דעו, באו, הודו, ברכו)" (Bratcher and Reyburn 1991, 852 :C:).
2. The Speaker of Ps 100
The second issue to resolve in Ps 100 is the speaker. Most interpreters do not specify or identify the speaker at all. Others, however, identify Israel as the speaker. Although this is a minor issue compared to the previous one, it clarifies the complete picture of the participants for Ps 100.
A. Speaker = Unspecified
The arguments for an unspecified speaker in Ps 100 are as follows:
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[Unspecified Speaker]: The speaker throughout Ps 100 is unspecified (Tate 1998 :C: Kraus 1993 :C: Bratcher/Reyburn 1991 :C:), reflecting the words of an anonymous voice. #dispreferred
+ <Lack of Explicit Reference>: There is no explicit reference information indicating who the speaker is. #dispreferred
<_ <Implicit Reference in v. 3>: In v. 3 there are two mentions (words that reference a participant) in the first person, referring to the speaker. These two mentions implicitly indicate that Israel is the speaker (see Argument Map 2B for details).
B. Speaker = Israel (Preferred)
The arguments for reading the people of Israel as the implied speaker of Ps 100 are as follows:
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[Speaker is Israel]: The speaker throughout Ps 100 is the nation of Israel (Jacobson 2014 :C: Lohfink 1990, 172-183 :A: Zenger 2000, 161-190 :A:).
+ <The Speaker Speaks in First Person Plural ("us", "we")>: V. 3 contains two first person plural mentions ("us", "we"), implying a plural speaker.
+ [v. 3]: "He made us, and we are his, his people and the flock of his pasture".
+ <Previous Explicit Participant in Preceding Psalms>: If one tracks the speaker through the preceding psalms, the last clearly indicated speaker is Israel in Ps 95.
+ <The Speaker of Ps 95 is Israel>: Multiple elements of Ps 95 clearly indicate that Israel is the speaker.
+ [First person plural]: As seen for example with the many first personal plural verbs, the speaker of Ps 95 is clearly a plural group.
+ <Common Israelite Worship Vocabulary>: Ps 95 is full of liturgical language reflecting common expressions in Israel's worship of YHWH
+ [Ps 95 Vocabulary]: v. 1 נרננה "let us sing", נריעה "let us make a joyful noise", צור ישענו "the rock of our salvation", v. 2 נקדמה פניו "Let us come into his presence", תודה "thanksgiving" זמרות "songs of praise", v. 6 נשתחוה ונכרעה נברכה "Let us worship and bow down, let us kneel...".
+ [No Mention of Other Participants]: Ps 95 does not reference any other possible participant.
+ <Pss 95-100 Should be Read as an Integrated Literary Composition>: Ps 95-100 are commonly recognised as an integrated literary unit (often including Ps 93-94 also) (cf. Zenger 2005:492-498 :C:).
3. Covenantal Declaration (v. 3) with Exclusive or Inclusive Pronouns?
There are strong arguments for reading Ps 100 with Israel as the speaker (§2 above) and all nations as the addressee (§1 above). This raises the third issue of clusivity[1] in the covenantal declaration of v. 3, with the statement that "He made us, and we are his, his people and the flock of his pasture". Israel is addressing all nations and declaring their identity as God's people and flock. Are the pronouns "us" and "we" exclusive or inclusive? In other words, is Israel (exclusively) to all nations that "We, Israel, and not you, all nations, are God's people"? Or are they saying (inclusively) to all nations that "We, Israel, and you also, all nations, are God's people".
A. Exclusive Pronouns
Laid out in the following argument map is the reasoning for reading the covenantal declaration as an exclusive statement using exclusive pronouns, setting Israel apart from all nations.
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[Exclusive Pronouns in Covenantal Declaration]: The "us" and "we" of v. 3 are exclusive, with Israel declaring to all nations that Israel, and not all nations, are YHWH's people and YHWH's flock (Tate 1998, 537 :C:). #dispreferred
+ <Canonical Context>: Throughout the Hebrew Bible Israel's unique identity as YHWH's chosen people and YHWH's flock is emphasised in a way that excludes all other nations. #dispreferred
+ <Covenantal Formula>: Throughout Israel's history a covenant formula developed wherein Israel acknowledge that "YHWH is our God, we are his people" (Exod 6:7; Lev 26:12; Jer 7:23; 11:4; 24:7; 30:22; 31:1, 33; 32:38; Ezek 11:20; 14:11; 36:28; 37:23, 27). The covenant formula expressed YHWH's unique status as the people of YHWH, above and in contrast to all the other nations of earth (Deut 26:16-19). #dispreferred
<_ <Covenantal Formula Expanded>: There are rare instances in the Hebrew Bible where those from the nations are prophetically described as the people of YHWH, along with Israel. Perhaps most striking is Zech 2:15(11). Other instances describe the nations as joining themselves, in various ways, into Israel, the people of YHWH (e.g. Jer 12:14-16).
+ [Zech 2:15(11)]: וְנִלְווּ֩ גוֹיִ֨ם רַבִּ֤ים אֶל־יְהוָה֙ בַּיּ֣וֹם הַה֔וּא וְהָ֥יוּ לִ֖י לְעָ֑ם "Many nations will join themselves to the LORD in that day and will become my people" (see also Ps 47:10; Isa 19:25).
+ <Shepherd Metaphor>: The image of YHWH being the shepherd of Israel, his "flock" (chosen people), is very common throughout the Hebrew Bible. The image always describes the exclusive relationship between YHWH and Israel (Tate 1998, 538 :C:). #dispreferred
+ [Shepherd Verses]: Ps 80:1; Ezek 34:11–15; see also 23:1; 28:9; 74:1; 77:21; 78:52–53; 95:7; Isa 40:11; 49:9–10; 31:9; 49:19–20; 50:7–9; Mic 4:6–8; 7:14. #dispreferred
- <Incoherence in Context>: Reading Israel's covenantal declaration (v. 3) as exclusive is incoherent within the context of Ps 100.
+ <Incoherence in Ps 100>: The rest of Ps 100 involves a joyful invitation of Israel to all nations to enter YHWH's house and worship YHWH (see §1 and §2 above). Reading Israel's covenantal declaration as excluding all nations and pushing them away is incoherent within this context. No where in this immediate context is there any hint of opposition or enmity between Israel and the nations.
B. Inclusive Pronouns (Preferred)
Laid out in the following argument map is the reasoning for reading the covenantal declaration as an inclusive statement using inclusive pronouns, wherein Israel invites all nations of the earth into their identity as YHWH's people.
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[Inclusive Pronouns in Covenantal Declaration]: The "us" and "we" of v. 3 are inclusive, with Israel is inviting all nations into Israel's identity as YHWH's people and YHWH's flock (Zenger 2000, 177-183 :A: 2005, 494-497 :C: Lohfink 1990, 172-183 :A:).
+ <Coherence in Ps 100>: The rest of Ps 100 involves a joyful invitation of Israel to all nations to enter YHWH's house and worship YHWH (see §1 and §2 above). Reading Israel's covenantal declaration as an invitation to all nations is completely coherent with this context.
+ <Canonical Coherence>: Broader themes in the Hebrew Bible support reading v. 3 as an inclusive covenantal declaration.
+ <Abrahamic Blessing>: YHWH chose Abraham and his descendants (Israel) in order that through them all nations of the earth would be blessed (Gen 12:1-3).
+ <Prophetic Expectations>: The Hebrew Bible frames the exclusivity of Israel's identity as YHWH's chosen people within a prophetic expectation of the nations joining Israel in various ways.
+ <Nations Worship YHWH>: Throughout Israelite history a prophetic expectation developed wherein all nations of the earth ("all the earth") worship YHWH, the God of Israel.
+ [Nations Worship YHWH]: Among many examples, see e.g Pss 22:27-28; 67:2-7; 96:7-9; 98:4-6; Isa 11:10; 19:19-25; 25:6-7; 56:6-8; 66:23; Jer 3:17-18; 12:14-16; Zech 2:10-12; 8:22-23; 14:16.
+ <Pilgrimage of the Nations>: The biblical expectation of the nations turning towards YHWH centres around what is known as "the pilgrimage of the nations" (Isa 2:2-3 and Mic 4:1-2; Jer 3:17-18), wherein many from all nations of the earth coming to Zion to submit to YHWH and his teaching, and join the people of Israel in their worship of the God of Israel.
+ <Nations Enter YHWH's House>: The biblical expectation of the nations turning towards YHWH is occasionally developed further to describe the nations coming into "YHWH's house", the temple itself (Isa 56:6-8; Ps 96:7-9).
Conclusion
The question of the participants of Ps 100 centres around three questions: (1) Who is the addressee, (2) who is the speaker, and (3) whether the pronouns "us" and "we" are exclusive or inclusive in the covenantal declaration of v. 3.
Regarding (1) the addressee, the evidence points most plausibly to all nations. The anchor for this understanding is the vocative address of כָּל־הָאָרֶץ "all the earth" in v. 1, which, in accordance with frequent usage of this expression, refers here to "all who dwell on earth"/all nations. Especially in light of the literary context of Ps 100 (Pss 93-100), which deals prominently with all nations, there is no good reason to assume that the addressee changes throughout the remainder of the psalm.
Regarding (2) the speaker, in all likelihood Israel is speaking. This is implied primarily by the plural speaker of the psalm (see v. 3) and is coherent with the broader literary context stretching back to Ps 95.
Finally, regarding (3) the pronouns "us" and "we" in the covenantal declaration of v. 3, the most coherent reading is as an inclusive declaration in which Israel is inviting all nations to join them in their identity as YHWH's people.
The result of these conclusions makes Ps 100 "one of the most spectacular theological statements in the Hebrew Bible, in that it takes the so-called covenant formula, which traditionally is a general expression of the special position of Israel in contrast to the nations, and now places it also on the lips of the nations as a confession of their relationship to YHWH".[2]
Research
Translations
As this issue focuses on the participants being referred to throughout this psalm, translations have not been provided here. For a list of translations of Ps 100, both ancient and modern, see Psalm 100 Translations.
Secondary Literature
Bratcher, Robert G., and William D. Reyburn. 1991. A Handbook on Psalms. UBS Handbook Series. New York: United Bible Societies.
DeClaisse-Walford, Nancy L., Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans.
Delitzsch, Franz. 1877. Biblical Commentary on the Psalms: Vol. 3. Edinburgh: T&T Clark.
https://archive.org/details/biblicalcommenta03deli/page/66/mode/2up.
Filimonova, Elena, ed. n.d. Clusivity: Typology and Case Studies of the Inclusive-Exclusive Distinction. Amsterdam/Philadelphia: John Benjamins Publishing Company.
Gunkel, Hermann. 1926. Die Psalmen. 4th ed. Göttinger Handkommentar Zum Alten Testament 2. Göttingen: Vandenhoeck & Ruprecht. https://www.google.com/books/edition/_/KtArWOBVk1kC?hl=en&gbpv=1.
Hossfeld, Frank-Lothar, and Erich Zenger. 2005. Psalms 2: A Commentary on Psalms 51-100. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress. https://archive.org/details/psalms2commentar0002unse/page/n9/mode/2up.
Howard, David, Jr. 1997. The Structure of Psalms 93–100. Biblical and Judaic Studies 5. Winona Lake: Eisenbrauns.
Jeremias, Jörg. 1987. Das Königtum Gottes in den Psalmen : Israels Begegnung mit dem kanaanäischen Mythos in den Jahwe-König-Psalmen. Göttingen: Vandenhoeck & Ruprecht. http://archive.org/details/dasknigtumgottes0000jere.
Kraus, Hans-Joachim. 1993. Psalms 60-150: A Continental Commentary. Minneapolis, MN: Fortress.
Leslie, Elmer. n.d. The Psalms: Translated and Interpreted in the Light of Hebrew Life and Worship. Nashville; New York: Abingdom Press.
Lohfink, Norbert. 1990. “Die Universalisierung der ‘Bundesformel’ in Ps 100,3.” ThPh 65: 172–83.
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.
Tate, Marvin E. 1998. Psalms 51-100. WBC 20. Dallas, Tex: Word Books.
VanGemeren, Willem A. 2008. The Expositor’s Bible Commentary: Psalms. Edited by Tremper Longman and David E. Garland. Rev. ed. Vol. 5. Grand Rapids: Zondervan. https://www.perlego.com/book/560264/psalms-pdf?queryID=1c0a746c76ade6670f0aad630d5f5940&index=prod_BOOKS&gridPosition=1.