Psalm 100: Comments and Translation (Part II)

I’ve already posted about Psalm 100 two times (here and here). Here, then, I will just reflect on a feature of Psalm 100. Though I won’t show the cards in my hand, I will say that it is relevant to some work I am doing with another Psalm. These observations will be more technical than usual.

In Psalm 100, we see a large cluster of imperative forms. Of these imperative forms, a prepositional lamed marks the indirect object in vss. 1, 2 and 4. Notably, these imperatives which only have indirect objects do not have direct objects. This is because the verbs are intransitive.

I need to look at every occurrence of the following structure: Impv. + Lamed with indirect object + Subject

A Short Paper on Psalm 100

Generally, I try to ensure that everything I post is pretty comprehensible. Recently, though, I wrote a very short paper for my course on Psalms. Feel free to read it. Note, though, that it is substantially more technical than how I usually write on this blog. Also, I had many footnotes; however, they did not transfer when copied and pasted the paper. Finally, note that this is not a perfect paper. There are some issues within the paper. Please don’t hold them against me.


This paper will explore the viability of reading the לא in Ps. 100:3 is as an asseverative particle. First, I will consider the comments from various Hebrew grammars. Following, based on the reconsiderations of how לא can function, I will analyze Ps. 100:3. I will do this in order to illustrate the extent to which reading לא as an asseverative particle in the Psalm is justifiable.

In §143e, Gesenius references an argument by P. Haupt that the ל particle should sometimes be understood as an emphasizing particle. Likewise, Koehler-Baumgartner continues in this tradition by including a definition for an emphatic, asseverative function: “II ל: emphatic, vocative.” Both Gesenius and Koehler-Baumgartner root their comments in arguments by Haupt. Furthermore, Waltke-O’Conner comments that “it is strongly possible that the emphatic or asseverative lamed is etymologically distinct from the preposition, though the Masoretes do not distinguish the two.” On this basis, it is reasonable to explore the possibility of reading לא as an asseverative particle instead of following the Qere of לו.

Some scholar push against an asseverative particle. Recently, M. McAffee argued that Hebrew grammarians should abandon the idea of an asseverative particle. Instead, they should “return to where they left off from the earlier explanations proposing a probable development from negative rhetorical question to affirmation.” Likewise, T. Muraoka claims that most cases with a לא may be interpreted as a negative rhetorical question.

The best way to proceed, then, is to analyze the לא in context of Psalm 100:3. In order to demonstrate the viability of reading לא as an asseverative particle, I will first offer a structure for Ps. 100:3. Following, I will lay out my argument for an asseverative particle in Ps. 100:3. Following, I consider consider the viability of reading it as the Qere לו and a negative rheotrical question

1a is the title. The imperatives in 1b, 2a, and 2b begin a chiasmus. They correspond to the imperatives in 4a, 4b, and 4c. The final clause in 5 is a doxology about the preceding chiasmus. In this structure, vs. 3 stands at the center of the chiasmus. Because the imperative דעו stands at the center, everything in the verse should also be understood at the center of the chiasmus. In order to do so, everything following the phrase דעו כי יהוה הוא אלהים is best understood as specifying the dimensions of what it means to know that Yahweh is God. Reading it otherwise would break the chiasmus structure shaped by the use of imperative verbal forms. Thus, we are left with three clauses: First, הוא עשנו ; second, ולא אנחנו עמו ; third, וצאן מרעיתו.

In each clause, the dimensions of knowing that Yahweh is God are detailed. One must know that “he himself created us”, “we (are) his people,” and “his grazing sheep.” Commenting on this passage, Erich Zenger recalls that this is part of the “so-called covenant formula, which traditionally is a general expression of the special position of Israel in contrast to the nations, and now place it also on the lips of the nations as confession of their relationship to YHWH.” In other words, the center of the chiasmus is a covenant formula focused on expressing the social and religious identity of the the psalmist. Consequently, interpretation must draw out the centrality of how the people see themselves as relating to Yahweh. This is expressed through ternary parallelism.

The first clause of this ternary parallelism uses הוא before עשנו emphatically. Structurally, then, we see the following: resumptive pronoun, also functioning as emphatic particle + verb with pronominal suffix. Reading לא as an asseverative particle in the second clause of the ternary parallelism is supported by the first clause. Just as “he himself created us”, so “indeed, we (are) his people.” Understanding the לא as an asseverative particle maintains the structure of the first clause: asseverative particle followed by a pronoun + noun with pronominal suffix. Although the parallelism technically differs, the basic outline is the same. The asseverative, or emphatic, particle is next to the pronoun. This is followed by a word, either noun or verb, with a pronominal suffix.

The third clause of this ternary parallelism is not nearly as consistent in terms of how it is structured. Although it lacks a clear emphatic element grammatically, syntactically the previous two lines suggest to the reader that the first word should be read with an emphatic force. It stresses, then, the sheep rather than the ‘being of his pasture’. The second word in this line fits with the previous patterns, being a noun with a pronominal suffix.. Thus, too a certain degree it, fits within the lines of ternary parallelism.

Naturally, this Psalm could be constructed in various ways; however, in light of the aforementioned structure, we will consider the possibility of the possessive לו and negative לא. Regarding the לו, such an understanding would break the structure of the ternary parallelism. In the structure, the final word of each clause ends with a pronominal suffix. Insertion of a preposition with a 3MS pronominal suffix would break this consistency. Furthermore, the לו would unnecessarily complicate the clause. Already the אנחנו is identified as עמו, an עם with a 3MS pronominal suffix. So, including another 3MS pronominal suffix prior to the pronoun complicates the syntax of the clause. Thus, the Qere reading of לו is the least viable reading.

The לא may also be a negative rhetorical question. As a negative rhetorical question, the translation would be as follows: “he himself created us / are we not his people / the sheep of his pasturage?” In terms of the syntax of the aforementioned structure, this reading works grammatically. However, it fails to consider context and parallel passage. In both Ps. 100:3 and Ps. 95:6-7, a covenant formula is expressed through this language. Ps. 95:6-7 is a declaration: “… Yahweh, the one who created us, for he himself is our god, and we are the people of his pasturage, the sheep of his hand.” Lacking any negative particle, this parallel passage is declarative. It follows that the covenant formula in Ps. 100 is best understood as a declaration, not a negative rhetorical question. In Psalm 100 declaration is a response to the imperative to know that YHWH is God (vs. 3a). By reading the לא as a negative rhetorical question, the declarative nature of the covenant formula is not clearly expressed. Thus, while a negative rhetorical לא is viable on grammatical and syntactic grounds, it is less viable on contextual grounds.

In summary, Psalm 100 is structured as a chiasmus through the use of imperative verbal forms. At the center of the structure is vs. 3. As a unified covenant formula, the ternary parallelism serves to define what it means to know that Yahweh is God. By dividing the parallel lines, it is evident that the first two clauses use a particle which has some sort of emphatic function, thereby suggesting an asseverative לא. Furthermore, understanding the Qere לו or negative לא in Psalm 100 do not hold water on the basis of syntax and grammar, and contextual grounds. Therefore, the best option for translating לא אנחנו עמו recognizes that לא is functioning as an asseverative particle.


Psalm 100: Translation and Comments

This Spring Quarter, I am taking a Hebrew Reading course on the book of Psalms. Each week, we are required to translate one, pre-selected Psalm. This post contains a small snippet from my observations, notes, and translation of Psalm 100.


  • 1a: A Song for Thanksgiving
  • 1b: Raise a shout to Yahweh, all the land!
    • 2a: Serve Yahweh in joy
      • 2b: Come before him in exultation.
        • 3a: Know that he is Yahweh // he is God
          • 3b: He created us.
        • 3c: And, indeed, we are his people // the sheep of his pasturage
      • 4a: Come to its gates in thanksgiving, its courts in praise
    • 4b: Laud praise to him
  • 4c: Bless his name.
  • 5: For
    • 5a(1): Yahweh is good
    • 5b(1): From Prehistory is his devotion
    • 5a(2): generation unto generation
    • 5b(2): and his steadfastness.

In following paragraphs, I will briefly attempt to make one point about the Psalm. Unlike what modern reading tend to draw from a Psalm such as this, ancient readings likely understood this Psalm within a temple context. Words in a Psalm like this were not mere spiritual ideals and feelings; rather, the words reflect a culture in which bloody sacrifice took place within a temple. People approached altars and offered incense. It is in this context that this Psalm was composed. By recognizing this, we can begin to appreciate the art of the Psalm at a new, deeper level.


Image from Wikipedia; #TheSheepOfHisPasturage

The Title: A Song for Thanksgiving

The first thing in Psalm 100 is a title: A Song for Thanksgiving. The title merits some discussion. Often times, when we see words like ‘thanksgiving’, the imagery is simply that of offering a thanks through some sort of statement. In Psalm 100, this idea of ‘thanksigiving’ is true; however, the meaning of thanksgiving goes much deeper. In a West Semitic context, namely where this Psalm was likely composed, the idea of thanksgiving related to temple and cultic worship. So, giving thanks is not merely a vocal, interpersonal statement. Giving thanks involved liturgy and offerings. Offerings could include burning grain, incense, or something similar. Offerings could also include the bloody sacrifice of goat, ram, bird, or something similar.

For the original context and audience, then, the title A Song for Thanksgiving carries notions which involved all the senses. A sacrifice or offering of thanksgiving would involve physically approaching an altar, seeing the altar, smelling the offering, feeling the heat from the fire, and much more. In short, the language which this Psalm uses expresses a physical experience, not just an emotional, spiritual experience with the deity.

The Imperatives of the Psalm

With awareness of the aforementioned materiality represented through the Psalm, we can better appreciate the Psalm as a whole. So, in the following discussion, I will use some of the language within the Psalm in order to help draw out the world of the Psalm.

The Psalm consistently uses imperatives (italics=imperative). An imperative means that the form of the verb used is commanding a group of people: “You do this!” Within this Psalm, the first three commands are to raise a shout, serve Yahweh, and come before Yahweh. The first command carries a sense of exultation. Just as people raise a shout when President Obama speaks at events, the actors in Psalm 100 are to raise a shout of exultation for Yahweh.

The second imperative is to serve. Concepts of “serving” in a West Semitic context was not like modern notions. To serve, one was not an usher at a church, or a deacon. Rather, people served within a temple to the deity. And a temple was the house of the deity. Therefore, one served in the house of a deity, quite literally. With this understanding, we begin to see how grounded in reality Psalm 100 is. It isn’t commanding the audience to serve Yahweh by going to the nations and being a deacon; rather, it is commanding the audience to serve in a physical temple. The temple, of course, is the abode of Yahweh.

The third imperative is to come. In order to come, though, it must be to something physical. So, the text specifically commands one to come before Yahweh, before his face. Within a West Semitic context, this may mean coming before the altar of the deity. So, the Psalm is, again, very grounded in the reality of temple worship. Modern notions of coming before God are about gathering together and performing liturgy. Ancient notions of coming before a deity were about coming before some true, physical representation of the deity.

Unfortunately, due to the amount of time not available to me, I can’t write much more than this at the moment. Though, I hope that this brief, not-so-thorough discussion of the Psalm may help you to better appreciate the historical context of Psalm 100, and perhaps all of the Psalms.