11-13-05-Psalm of Thanksgiving-Part 1

                Psalm 100:1-5 (NASB) A Psalm for †Thanksgiving.  a Shout joyfully to the Lord, all the earth.  2 a Serve the Lord with gladness; bCome before Him with joyful singing.  3 Know that a the Lord 1Himself is God; It is He who has b made us, and 2not we ourselves; We are cHis people and the sheep of His pasture. 4 Enter His gates awith 1thanksgiving And His courts with praise.  Give thanks to Him, bbless His name.  5 For athe Lord is good; bHis lovingkindness is everlasting And His cfaithfulness to all generations.

Psalm 100:1-5 (NIV) A psalm. For giving thanks.

1 Shout for joy to the Lord, all the earth.  2 Worship the Lord with gladness; come before Him with joyful songs.   3 Know that the Lord is God.   It is He who made us, and we are His; we are His people, the sheep of His pasture.  4 Enter His gates with thanksgiving and His courts with praise; give thanks to Him and praise His name.   5 For the Lord is good and His love endures forever; His faithfulness continues through all generations.

For the next 2 weeks, we will focus on thanksgiving, not as the holiday, but as the attitude of our hearts.  Each week during our praise and prayer time, we have had Psalm 100:4 on the screen.  Today, I want us to look more in depth at the only psalm, out of all 150 psalms, that is called “A Psalm for Thanksgiving” or “A Psalm of Thank-Offering.”

We need to develop an Attitude of Gratitude in our lives!  GRATITUDE (is the) natural expression of thanks in response to blessings, protection, or love. . . . gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.

In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Ps 19:1–4; 33:6–9; 104:1–24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8–12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21). . . . The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Ps 18:17; 30:1; 44:1–8) and from death (Ps 30:8–12; Is 38:18–20; (2) for forgiveness of sin (Ps 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Ps 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Ps 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20–21).

Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12–13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Ps 145:7; 149:1), and music and dance (Ps 150:3–5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9–15; 2 Chr 30:21–22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4)

1 Chron 16:4 (NIV) He appointed some of the Levites to minister before the ark of the Lord, to make petition, to give thanks, and to praise the Lord, the God of Israel: [i]

Can anyone guess what I’m going to say next?  Who are the priests of today?  We are (1 Pet 1:9)!  So we have been appointed by God to offer thanks to Him.

Let’s look at Psalm 100.  The structure of the Psalm is simple:  There is a call to praise God (v. 1-2; 4), then it is followed by the reason for this praise (v. 3, 5).  This pattern is repeated twice.  The first call to praise God is based on His being our creator.  The second call is based on His character as it is revealed by His works.  This psalm not only tells us to worship God, but gives us clear instructions on how to worship God.  Seven elements of worship are suggested:

1.                 Shout joyfully (v. 1).

2.                 Serve the Lord with gladness (v. 2a).

3.                 Come before Him with joyful singing (v. 2b).

4.                 Enter into His gates with thanksgiving (v. 4a).

5.                 Enter His courts with praise (v. 4b).

6.                 Be thankful to Him (v. 4c).

7.                 Bless His name (v. 4d).

A Call to praise God as our Creator (vs.  1-2): 

God created us to worship Him.  In this first call, we see how we have been given the ability to worship Him.   The first three elements of worship take place outside the temple (church).  They are expressions of worship that we can use in our daily life to praise God.

The first element of worship mentioned here, is to Shout joyfully (v. 1).  This may make you uncomfortable, but it is one way that God has given us to express our praise to Him.  There are numerous verses in the Bible which tell us to shout unto the Lord. 

When the Publisher’s Clearing House Sweepstakes comes knocking on your door and announces that you are the winner of $10 million, do you think you will quietly accept it or give out a shout?  We can shout our lungs out at a football/baseball game to encourage our team, why can’t we as the church shout praises to our God when He does something great for us?   There is the old saying to “shout the news from the housetops.”  Well we are to shout the “good news,” joyfully I might add, to those around us.  People may think you are strange, but that is OK, you are worshipping God and showing them He is real in your life.

The joyful shout is that of a crowd offering loyalty and welcome to a king. It is not to be given lightly, as it implies a total commitment. The people of Israel shouted in such a way when Saul became their king (1 Samuel 10:24). It is a fanfare of human hearts and voices. [ii]

7321 רוּעַ [ruwa` /roo·ah/] v. A primitive root; TWOT 2135; GK 8131; 46 occurrences; AV translates as “shout” 23 times, “noise” seven times, “..alarm” four times, “cry” four times, “triumph” three times, “smart” once, and translated miscellaneously four times. 1 to shout, raise a sound, cry out, give a blast. 1a (Hiphil). 1a1 to shout a war-cry or alarm of battle. 1a2 to sound a signal for war or march. 1a3 to shout in triumph (over enemies). 1a4 to shout in applause. 1a5 to shout (with religious impulse). 1a6 to cry out in distress. 1b (Polal) to utter a shout. 1c (Hithpolel). 1c1 to shout in triumph. 1c2 to shout for joy. 2 (Niphal) destroyed.[iii]

So we can shout praises to our God with our voices or with an applause.  Have you ever seen God come through in your life in such an awesome way that all you could do was shout HALLELUJAH?!!

          Well, if you are not comfortable shouting, then thank God that it is not the only way we have been created to express our thanksgiving to Him.  The second element is to Serve the Lord with gladness (v. 2a).  Some translations say to “worship” (NIV) which is not a good translation.  The word used here means to work or labor, serve others or to serve God.

5647 עָבַד [`abad /aw·bad/] v. A primitive root; TWOT 1553; GK 6268; 290 occurrences; AV translates as “serve” 227 times, “do” 15 times, “till” nine times, “servant” five times, “work” five times, “worshippers” five times, “service” four times, “dress” twice, “labour” twice, “ear” twice, and translated miscellaneously 14 times. 1 to work, serve. 1a (Qal). 1a1 to labour, work, do work. 1a2 to work for another, serve another by labour. 1a3 to serve as subjects. 1a4 to serve (God). 1a5 to serve (with Levitical service). 1b (Niphal). 1b1 to be worked, be tilled (of land). 1b2 to make oneself a servant. 1c (Pual) to be worked. 1d (Hiphil). 1d1 to compel to labour or work, cause to labour, cause to serve. 1d2 to cause to serve as subjects. 1e (Hophal) to be led or enticed to serve.[iv]

I am glad this verse does not say to simply serve God as a servant.  God created us to serve Him, but not out of duty or debt.  We are to serve Him with gladness, joy, excitement!  No matter what we are doing (e.g. cleaning toilets, changing diapers, digging ditches, counting numbers, etc.) when we serve Him with gladness, it is a thanksgiving, or worship of praise to Him. 

The third element of worship is to Come before Him with joyful singing (v. 2b).  We are invited to come into God’s presence.  There is great music in heaven around God’s throne, why would He not desire to hear music coming from the creatures He created on earth.  The ability to make melody and song is an incredible gift that God has given to us.  He has given each of us the ability to lift up our voices in songs that will exalt Him and bless Him.  Now some of us are more gifted in being able to sing than others, but I am glad that God loves the bullfrog just as much as the nightingale!  We are all commanded to make a “joyful noise” unto the Lord, actually that is what vs 1. says in the KJV “Make a joyful noise unto the LORD, all ye lands.” 

Why should we shout joyfully, serve the Lord with gladness, and sing joyfully to God?  In v. 3 we are told the reason for this call to worship Him.  We should praise Him because of who He is.   He is our:  Lord/God (v. 3a), Creator (v. 3b). Owner (v. 3c). Shepherd (v. 3d).  It is because God has made us and He welcomes us that we can come into his presence with such confidence and praise.  We are to “know”, consider, ponder, or apply this truth :

1. That the Lord He is God, the only living and true God—He is a Being infinitely perfect, self-existent, and self-sufficient.  He is God, and not a man as we are. He is an eternal Spirit, incomprehensible and independent, the Alpha and Omega, the first and the last.

2. It is he that has made us, and not we ourselves.  He is our Creator.  He gave us being and breathed the breath of life into man (Gen 2:7).  He is both the former of our bodies and the Father of our spirits. We did not, we could not, make ourselves.  

3. He is our rightful owner.  The Hebrew reads, He made us, and His we are, or to Him we belong.   Because God made us, and not we ourselves, therefore we are not our own, but His. He has an undeniable right to, and property in, us and all things. He is our sovereign ruler. We are His people or subjects, and He is our prince, or governor, that gives laws to us as moral agents, and will call us to an account for what we do. We are not at liberty to do what we want to, but must always be conscience of doing as we are told—By submitting to His will and ways.  As creatures, we submit to the Creator who made us. As sheep, we submit to the Shepherd who died for us and now leads us in His paths. He not only made us, but He is making us as we yield to Him (Eph. 2:10). Submission means fulfillment.

4. He is our shepherd. We are not just sheep, but the sheep of His pasture, which He has chosen and takes care of.  We are His flock for Him to constantly watch over and protect.  He is near to us and not far away.  Read Psalm 23 and you will see just how much He cares for His sheep.  Jesus said in John 10 that He is the Good shepherd.

Let me read this Psalm out of the Message:  “On your feet now—applaud God! Bring a gift of laughter, sing yourselves into his presence.  Know this: God is God, and God, God.  He made us; we didn’t make him.  We’re his people, his well-tended sheep.  Enter with the password: “Thank you!”  Make yourselves at home, talking praise.  Thank him. Worship him.  For God is sheer beauty, all-generous in love, loyal always and ever.”

In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. . . . Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things. [v]

1 Thes 5:18 (NIV) give thanks in all circumstances, for this is God’s will for you in Christ Jesus.

Thanking the Lord is something we must do with our lives as well as with our lips. This psalm gives an invitation to the whole earth to offer a great shout of joy to the Lord, and to enter his presence, singing with uninhibited joy!  We are His people, His sheep. His love and purpose cover every area of our lives. To worship our God is also to serve him with our whole self.

Romans 12:1 (NIV) Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship.

Knowing that the Lord is God is a sure foundation for our praise. We are secure in his creation and saving love. We are sure of his welcome. We belong to him.  Let’s have an attitude of gratitude as we go about our daily lives and declare to the world how great our God really is!

GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.

In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Ps 19:1–4; 33:6–9; 104:1–24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8–12). When they received bad news, they also gave thanks, trusting that he was a just God (Job 1:21).

These same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Ps 18:17; 30:1; 44:1–8) and from death (Ps 30:8–12; Is 38:18–20; (2) for forgiveness of sin (Ps 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Ps 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Ps 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20–21).

Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12–13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Ps 145:7; 149:1), and music and dance (Ps 150:3–5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9–15; 2 Chr 30:21–22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12–13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).

In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15–16; Phil 1:3–5; Col 1:3–4; 1 Thes 1:2–3).

Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).[1]

A call to worship God because of His character (v.4)

There are three calls to praise in v. 4: Enter his gates with thanksgiving and His courts with praise, be thankful, bless his name (v. 4), followed by three causes for praise.  We should praise Him because of His attributes: He is good (v. 5), His mercy is everlasting (v. 5), and His truth endures to all generations (v. 5).

The fourth element of worship is to Enter into His gates with thanksgiving (v. 4a).  The word for thanksgiving is also a thank-offering. 

8426 תֹּודָה [towdah /to·daw/] n f. From 3034; TWOT 847b; GK 9343; 32 occurrences; AV translates as “thanksgiving” 18 times, “praise” six times, “thanks” three times, “thank offerings” three times, and “confession” twice. 1 confession, praise, thanksgiving. 1a give praise to God. 1b thanksgiving in songs of liturgical worship, hymn of praise. 1c thanksgiving choir or procession or line or company. 1d thank-offering, sacrifice of thanksgiving. 1e confession.[vi]

Thank offering, or Peace offering, the properly eucharistic offering among the Jews, in its theory resembling the meat offering, and therefore indicating that the offerer was already reconciled to and in covenant with God. Its ceremonial is described in Lev. 3. The peace offerings, unlike other sacrifices, were not ordained to be offered in fixed and regular course. The only constantly-recurring peace offering appears to have been that of the two firstling lambs at Pentecost. Lev. 23:19. The general principle of the peace offering seems to have been that it should be entirely spontaneous, offered as occasion should arise, from the feeling of the sacrificer himself. Lev. 19:5. On the first institution, Lev. 7:11–17, peace offerings are divided into “offerings of thanksgiving” and “vows or freewill offerings”; of which latter class the offering by a Nazarite on the completion of his vow is the most remarkable. Num. 6:14. We find accordingly peace offerings offered for the people on a great scale at periods of unusual solemnity or rejoicing. In two cases only—Judges 20:26; 2 Sam. 24:25—peace offerings are mentioned as offered with burnt offerings at a time of national sorrow and fasting.[2]

The fifth element of worship is to Enter His courts with praise (v. 4b).

The sixth element of worship is to Be thankful to Him (v. 4c).

The last element of worship is to Bless His name (v. 4d).

This is a psalm of vast and eternal perspective. God has made us and we belong to him. We are his people, his sheep. His love and purpose cover the whole context of our lives, both now and for ever. To worship this God is also to serve him with our whole self (Romans 12:1).

Knowing that the Lord is God is a sure foundation for our praise. We are secure in his creation and saving love. We are sure of his welcome. We belong to him.

The courts are the courts of the temple, where nothing unholy is allowed — and yet we may enter.  This is God’s house, his place — and we can come in!

Finally, the psalmist realizes that this privilege is ongoing. God’s nature doesn’t change, so his goodness will continue. His love will last for ever. This invitation to acknowledge him is to all people, in every place and age.[vii]

1. A strong invitation to worship God; not that God needs us, or any thing we have or can do, but it is his will that we should serve the Lord, should devote ourselves to his service and employ ourselves in it; and that we should not only serve him in all instances of obedience to his law, but that we should come before his presence in the ordinances which he has appointed and in which he has promised to manifest himself (v. 2), that we should enter into his gates and into his courts (v. 4), that we should attend upon him among his servants, and keep there where he keeps court. In all acts of religious worship, whether in secret or in our families, we come into God’s presence, and serve him; but it is in public worship especially that we enter into his gates and into his courts. The people were not permitted to enter into the holy place; there the priests only went in to minister. But let the people be thankful for their place in the courts of God’s house, to which they were admitted and where they gave their attendance.

2. Great encouragement given us, in worshipping God, to do it cheerfully (v. 2) : Serve the Lord with gladness. This intimates a prediction that in gospel-times there should be special occasion for joy; and it prescribes this as a rule of worship: Let God be served with gladness. By holy joy we do really serve God; it is an honour to him to rejoice in him; and we ought to serve him with holy joy. Gospel-worshippers should be joyful worshippers; if we serve God in uprightness, let us serve him with gladness. We must be willing and forward to it, glad when we are called to go up to the house of the Lord (Ps. cxxii. 1), looking upon it as the comfort of our lives to have communion with God; and we must be pleasant and cheerful in it, must say, It is good to be here, approaching to God, in every duty, as to God our exceeding Joy, Ps. xliii. 4.

We must come before his presence with singing, not only songs of joy, but songs of praise. Enter into his gates with thanksgiving, v. 4.

We must not only comfort ourselves, but glorify God, with our joy, and let him have the praise of that which we have the pleasure of. Be thankful to him and bless his name; that is,

(1.) We must take it as a favour to be admitted into his service, and give him thanks that we have liberty of access to him, that we have ordinances instituted and opportunity continued of waiting upon God in those ordinances.

(2.) We must intermix praise and thanksgiving with all our services. This golden thread must run through every duty (Heb. xiii. 15), for it is the work of angels. In every thing give thanks, in every ordinance, as well as in every providence.

II. The matter of praise, and motives to it, are very important, v. 3, 5.

He that made us maintains us, and gives us all good things richly to enjoy.

6. That he is a God of infinite mercy and goodness (v. 5) : The Lord is good, and therefore does good; his mercy is everlasting; it is a fountain that can never be drawn dry. The saints, who are now the sanctified vessels of mercy, will be, to eternity, the glorified monuments of mercy.

7. That he is a God of inviolable truth and faithfulness: His truth endures to all generations, and no word of his shall fall to the ground as antiquated or revoked. The promise is sure to all the seed, from age to age. [viii]

Psalm 100. The word praise in the superscription is actually the word thanksgiving or, more specifically, thank-offering. It was one psalm that accompanied a “thank-offering” (Lev. 7:12) that one presented when God had especially answered a prayer or given a great deliverance. The psalm contains a command to serve (vv. 1–3) and a command to praise (vv. 4, 5). Each section is in turn divided into three calls and three causes. There are three calls to serve, make a joyful noise (v. 1), serve the Lord (v. 2), and come before (v. 2); and three causes for serving, the Lord is God, he hath made us, we are his people (v. 3). Likewise, there are three calls to praise, enter his gates, be thankful, bless his name (v. 4), followed by three causes for praise, the Lord is good, his mercy is everlasting, his truth endureth (v. 5).[3]

100:1–2. Make a joyful noise unto the Lord, all ye lands. This is a repetition of the fourth verse of Psalm 98. It signifies to give a glad shout and worshipful praise unto Jehovah. All ye lands is the same as “all the earth” in 98:4. It is a universal call to praise and thanksgiving to the King of Kings. Serve the Lord with gladness, an emphatic word (Heb ˒abad). Almost every clause of this psalm contains a similar call. Service to God is not only done out of obedience and a sense of debt; it is also done out of a sense of gratitude (cf. Eph 2:8–10; Col 3:17, 23–24). Come before his presence with singing. Singing requires lips of thanksgiving and triumph, as the word is rendered in 63:5; Job 3:7; 20:5. Let the whole earth join in singing His praises.

3. Know ye that the Lord he is God. Jehovah alone is God and worthy of our praise (Heb 11:6). It is he that hath made us, and not we ourselves. Just as there is no such thing as a self-made man, so too there is no such thing as a spontaneously generated man. The theory of evolution miserably fails to deal adequately with the facts of nature or history. We are his people, and the sheep of his pasture (cf. 74:1; 79:13; 95:7). What a blessed picture of the tenderness with which we are related to God. How beautifully John 10 depicts our relationship to the Good Shepherd.

4. Enter into his gates with thanksgiving, and into his courts with praise. Although the mention of gates and courts is usually indicative of temple worship, nonetheless this is also a metaphorical reference to the very presence of the Lord God. It is a call to worship, a call to praise, and a call to thanksgiving. Be thankful unto him, and bless his name. Giving thanks unto God is the joyous privilege of all who love Him.

5. For the Lord is good; his mercy is everlasting. The psalmist now gives his threefold rationale for making a joyful noise unto the Lord. First, the Lord is good (106:1; 118:1; 125:3; 136:1; 145:9; I Chr 16:34; II Chr 5:13, 7:3; Ezr 3:11; etc.). Second, God is everlastingly merciful. It is frequent refrain in the Psalms that, his mercy endureth for ever (cf. 118:1–4, 29; 136:1–26). Third, a joyful noise is to be made unto the Lord God, for his truth endureth to all generations. Jehovah is no fickle God, promising and then not performing. He is faithful generation after generation. He is God, He does not change. Make a joyful noise unto the Lord, all ye lands (vs. 1).[4]

I.     God Is the Song (100:1–2): We are his singers.

II.     God Is the Creator (100:3) : We are his creation.

III.     God Is the Shepherd (100:3) : We are his sheep.

IV.     God Is the Blessed One (100:4) : We are his blessed ones.

V.     God Is Love (100:5) : We are his loved ones.[5]

100:1 This poetic gem sets forth a key to a successful spiritual life: entering into God’s presence by means of dynamic praise, which includes singing, gladness, thanksgiving, and worship.

100:3 Not we ourselves: or translate, “and we are His.” “Not” and “His” sound alike in Hebrew.

100:4 Arrogant intrusion into the courts of the King of the universe is inappropriate.

100:5 For: The summons to praise is based on these three valid reasons.[6]

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[1]Elwell, W. A., & Comfort, P. W. (2001). Tyndale Bible dictionary. Tyndale reference library (Page 551). Wheaton, Ill.: Tyndale House Publishers.

[2]Smith, W. (1997). Smith's Bible dictionary. Nashville: Thomas Nelson.

[3]King James Version study Bible. 1997, c1988 (electronic ed.) (Ps 100:1). Nashville: Thomas Nelson.

[4]KJV Bible commentary. 1997, c1994. Nashville: Thomas Nelson.

[5]Willmington, H. L. (1999). The Outline Bible (Ps 100:5). Wheaton, Ill.: Tyndale House Publishers.

[6]Spirit filled life study Bible. 1997, c1991 (electronic ed.) (Ps 100:1). Nashville: Thomas Nelson.

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a Ps 95:1; 98:4, 6

† Or thank offering

a Deut 12:11, 12; 28:47

b Ps 95:2

a Deut 4:35; 1 Kin 18:39; Ps 46:10

1 Or He

b Job 10:3, 8; Ps 95:6; 119:73

2 Some mss read His we are

c Ps 74:1, 2; 95:7; Is 40:11; Ezek 34:30, 31

a Ps 95:2; 116:17

1 Or a thank offering

b Ps 96:2

a 1 Chr 16:34; 2 Chr 5:13; 7:3; Ezra 3:11; Ps 25:8; 86:5; 106:1; 107:1; 118:1; Jer 33:11; Nah 1:7

b Ps 136:1

c Ps 119:90

[i]Elwell, W. A., & Comfort, P. W. (2001). Tyndale Bible dictionary. Tyndale reference library (Page 551). Wheaton, Ill.: Tyndale House Publishers.

[ii]Knowles, A. (2001). The Bible guide. Includes index. (1st Augsburg books ed.) (Page 241). Minneapolis, MN: Augsburg.

v v: verb

TWOT Theological Wordbook of the Old Testament

GK Goodrick-Kohlenberger

AV Authorized Version

[iii]Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (H7321). Ontario: Woodside Bible Fellowship.

v v: verb

TWOT Theological Wordbook of the Old Testament

GK Goodrick-Kohlenberger

AV Authorized Version

[iv]Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (H5647). Ontario: Woodside Bible Fellowship.

[v]Elwell, W. A., & Comfort, P. W. (2001). Tyndale Bible dictionary. Tyndale reference library (Page 551). Wheaton, Ill.: Tyndale House Publishers.

a Or reasonable

n n: noun

f f: feminine

TWOT Theological Wordbook of the Old Testament

GK Goodrick-Kohlenberger

AV Authorized Version

[vi]Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (H8426). Ontario: Woodside Bible Fellowship.

[vii]Knowles, A. (2001). The Bible guide. Includes index. (1st Augsburg books ed.) (Page 241). Minneapolis, MN: Augsburg.

[viii]Henry, M. (.). E4's Matthew Henry's Complete 6 Volume Commentary (electronic ed.). :: ,.