Psalm 100

Psalm 100 is the 100th psalm in the Book of Psalms in the Tanakh. In English, it is translated as "Make a joyful noise unto the Lord, all ye lands" in the King James Version, and as "O be joyful in the Lord, all ye lands" in the Book of Common Prayer. Its Hebrew name is and it is subtitled a "Psalm of gratitude confession". In the slightly different numbering system in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 99. In the Vulgate, it begins Jubilate Deo, or Jubilate, which also became the title of the BCP version.
People who have translated the psalm range from Martin Luther to Catherine Parr, and translations have ranged from Parr's elaborate English that doubled many words, through metrical hymn forms, to attempts to render the meaning of the Hebrew as idiomatically as possible in a modern language. The psalm, being a hymn psalm, has been paraphrased in many hymns, such as "All people that on earth do dwell" in English, and "Nun jauchzt dem Herren, alle Welt" in German.
The psalm forms a regular part of Jewish, Catholic, Lutheran, Anglican and other Protestant liturgies, and has been set to music many times over the centuries. Many composers have set it in Latin, and also in English, because the Jubilate is part of daily Morning Prayer in the Book of Common Prayer. It also features in Te Deum and Jubilate compositions, such as Handel's Utrecht Te Deum and Jubilate. It has also been set in German by many composers, including Mendelssohn's Jauchzet dem Herrn, alle Welt, and Reger's Der 100. Psalm. In Hebrew, it constitutes the bulk of the first movement of Bernstein's Chichester Psalms.

Text

The following table shows the Hebrew text of the Psalm with vowels, alongside the Koine Greek text in the Septuagint and the English translation from the King James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and the Masoretic Text come from different textual traditions. In the Septuagint, this psalm is numbered Psalm 99.

#	Hebrew	English	Greek
1		Make a joyful noise unto the Lord, all ye lands.	Ψαλμὸς εἰς ἐξομολόγησιν. - ΑΛΑΛΑΞΑΤΕ τῷ Κυρίῳ, πᾶσα ἡ γῆ,
2		Serve the Lord with gladness: come before his presence with singing.	δουλεύσατε τῷ Κυρίῳ ἐν εὐφροσύνῃ, εἰσέλθετε ἐνώπιον αὐτοῦ ἐν ἀγαλλιάσει.
3		Know ye that the Lord he is God: it is he that hath made us, and not we ourselves: we are his people, and the sheep of his pasture.	γνῶτε ὅτι Κύριος, αὐτός ἐστιν ὁ Θεὸς ἡμῶν, αὐτὸς ἐποίησεν ἡμᾶς καὶ οὐχ ἡμεῖς· ἡμεῖς δὲ λαὸς αὐτοῦ καὶ πρόβατα τῆς νομῆς αὐτοῦ.
4		Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.	εἰσέλθετε εἰς τὰς πύλας αὐτοῦ ἐν ἐξομολογήσει, εἰς τὰς αὐλὰς αὐτοῦ ἐν ὕμνοις. ἐξομολογεῖσθε αὐτῷ, αἰνεῖτε τὸ ὄνομα αὐτοῦ,
5		For the Lord is good, his mercy is everlasting: and his truth endureth to all generations.	ὅτι χρηστὸς Κύριος, εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, καὶ ἕως γενεᾶς καὶ γενεᾶς ἡ ἀλήθεια αὐτοῦ.

In the KJV, the Qere "and his we are" is recorded as marginalia; which was to become the translation used in the main body text by the time of the Revised Version. Other marginalia provide "all the earth" and "to generation and generation" from the Hebrew for verses 1 and 5.

Latin

The psalm is number 99 in the Vulgate:

Jubilate Deo omnis terra : servite Domino in lætitia.
Introite in conspectu ejus : in exsultatione.
Scitote quoniam Dominus ipse est Deus : ipse fecit nos, et non ipsi nos.
Populus ejus, et oves pascuæ ejus, introite portas ejus in confessione : atria ejus in hymnis, confitemini illi.
Laudate nomen ejus, quoniam suavis est Dominus; in æternum misericordia ejus : et usque in generationem et generationem veritas ejus.

Jerome's Hebraica veritas—which is to say, his versio iuxta Hebraeos—reads "et ipsius sumus" in verse 3.
A different Latin form of the psalm is to be found in Elizabeth I of England's Preces Private of 1564, where it is numbered psalm 100.
Contrast its first two verses:

Jubilate in honorem Domini, quotquot in terra versamini.
Colite Dominum com laetitia, venite in conspectum ipsius cum exultatione.

Traditionally in the Roman Catholic Church, this psalm was chanted in abbeys during the celebration of matins on Fridays, according to the schema of St. Benedict of Nursia. As one of the most important psalms, Psalm 100 was similarly sung for the solemn office of Lauds on Sunday.
In the 1970 reform of the Liturgy of the Hours, Psalm 100 is one of four Invitatory psalms which can introduce the daily office hours. It is recited at Lauds on the Fridays of the first and third weeks of the four week cycle of liturgical prayers. Psalm 100 is also present among the readings of the office of the Mass: found on January 5 after the Octave of Christmas, and on the fourth Sunday of Eastertide. It also appears six times in Ordinary Time: Thursday of the 8th week, the Friday of the 22nd week, Tuesday and Friday of the 24th week, the Monday of the 29th week, and on Thursday of the 34th week of Ordinary Time.
Because of its text and its subject, this psalm is still one of the most important liturgical chants, during the celebration of the Jubilee every 25 years in Rome. It is sung when the bishop opened the Door of Mercy.
The Old English text in the Vespasian Psalter is not an idiomatic translation but a word for word substitution, an interlinear gloss, of the Vulgate Latin:

Wynsumiað gode, all eorðe: ðiowiaƌ Dryhtne in blisse;
ingað in gesihðe his: in wynsumnisse.

The Hebrew text of the psalm comprises 5 verses. Unusually for a Biblical poem, it solely comprises tricolons, verses 1 and 2 combining into a tricolon, and the remaining verses all being tricolons. It is usually divided into two strophes, verses 1–3 and verses 4–5.
The first two words are the title of the psalm, naming it a song for a specific thanksgiving sacrifice in Solomon's Temple made in order to fulfil a vow. This is recorded in Shevu'ot in the Babylonian Talmud, stating it to be sung "with harps and cymbals and music on every corner and every large boulder in Jerusalem". Mediaeval commentator Rashi, who made the correspondence between Shevu'ot's "song of todah" and Psalm 100, stated that the psalm is to be said "upon the sacrifices of the todah", which was expanded upon by David Altschuler in the 18th century stating that it is to be recited "by the one bringing a korban todah for a miracle that happened to him".
The bracketed part of verse 3 is an instance of Qere and Ketiv in the Masoretic Text.
In the body of the text is the Hebrew word meaning "not" whereas the marginalia has the substitute meaning "to him". One Kabbalistic explanation for the qere reading of the literal ketiv propounded by Asher ben David is that the represents God, and the ketiv is supposed to read "we are The Aleph's", in other words "we are his" per the qere.
A less established thesis, first propounded in the 1960s, is that the Ketiv text is an asseverative particle, connected to the following phrase and thus as a whole translated as "and indeed we are his people". Whilst this avoids the problem of the Qere reading making the verse say the same thing twice, it has not gained wide scholarly acceptance. Professor David M. Howard Jr rejects it on constructionist grounds, as the syllabic imbalance in the colon lengths that it introduces outweighs for him what little variance in meaning it has from the Qere reading. Professor John Goldingay rejects it as "unlikely".
Although only Psalm 90 is directly attributed to Moses, it is conventional Jewish doctrine that Moses composed all of psalms 90 to 100, and this view is maintained by Rashi.

In Jewish liturgy

The psalm occurs in several siddurim but it is unknown exactly how or when this specific thanksgiving became a part of the daily prayer, being recited as part of the Songs of thanksgiving.
Psalm 100 is traditionally omitted, as mentioned by Rashi's student Simcha ben Samuel and discussed in detail by 14th century writer David ben Joseph ben David Abduraham, on Shabbat and festivals because the Thanksgiving offering was not offered on these days in the Temple. Only communal offerings were brought on these days. It is also omitted by Ashkenazim on the day before Pesach and during Chol HaMoed Pesach because the Thanksgiving offering is composed of a loaf of bread, which is chametz that may not be consumed during Pesach, and the day before Yom Kippur because no food is consumed at all on Yom Kippur; however, most Sephardic communities do recite it on these three occasions.
However, Amram Gaon did the opposite, omitting this psalm from the daily liturgy but including it in the morning prayer for Shabbat, and this is the practice in the Italian Nusach today.
Additionally, most Sephardic communities recite this Psalm as part of Kabbalat Shabbat.
Verse 2, "Ivdu es-Hashem b'simcha" is a popular inspirational song in Judaism.

Geddes

The 1807 translation by Alexander Geddes for Catholics demonstrates some of the alternative choices set out in the [|translation notes] section below:

A EUCHARISTIC PSALM.

CELEBRATE Jehovah, all ye lands !

with joyfulness worship Jehovah !

Come into his presence with exultation.

Know that Jehovah is the only God :

It was he who made us, and his we are;
his own people, and the flock of his pasture.

With thanksgiving enter into his gates;

into his courts with songs of praise.
To him be thankful, and bless his name :

For good is Jehovah ! everlasting his bounty !

and his veracity from generation to generation.