Psalm 8 Semantics

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About the Grammar & Semantics Layer

What is Semantics?

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)

Grammatical Diagram Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

About the Lexical Semantics Layer

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

See our growing collection of Venn Diagrams, not only for Psalm 8, but for all of the psalms.
See SDBH on Psalm 8.

About the Phrase-Level Semantics Layer

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

Phrasal Diagram Legend

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

About the Verbal Semantics Layer

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

Verbal Semantics Explainer

Verbal Diagram Legend

Conjugations
qatal	yiqtol-jussive
wayyiqtol (following qatal)*	cohortative
yiqtol	participle
wayyiqtol (following yiqtol)*	wayyiqtol (following participle)*
weyiqtol	inf. construct
weqatal	inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.

Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future	Imminent future	Simultaneous/right now	Recent past	Before/anterior/past
← ←	↤	↓↓↓	↦	→ →

Aspect
	Continuous	Habitual or iterative	Stative	Perfective
Encoded in words	⟲	⟲⟲⟲	⎯	•
Inferable from context	⟲	⟲⟲⟲	⎯	•

Reference point movement
Movement	No movement
⇐	⇍

Modality
indicative	purpose/result
jussive	necessity
imperative	possible
cohortative	probable
wish	ability
(past) conditional	interrogative, etc.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Psalm 8 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 8, click the expandable button below.

Psalm 8 Verbal Semantics Chart

(Click diagram to enlarge)

Psalm 8 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

V. 1

Hebrew	Line	English
לַמְנַצֵּ֥חַ עַֽל־הַגִּתִּ֗ית מִזְמ֥וֹר לְדָוִֽד׃	1	For the director. On the gittith. A psalm by David.

Preferred

SimpleGrammar
DiscourseUnit [v.1] <showGlosses="1">
    Fragment
      Clause
        Predicate
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: לַ for
              Object
                article: ה the <status="elided">
                Nominal
                  verb-participle: מְנַצֵּחַ director
    Fragment
      Clause
        Predicate
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: עַל on
              Object
                article: הַ the
                noun: גִּתִּית gittith
    Fragment 
      Nominal
        noun: מִזְמוֹר psalm
    Fragment
      PrepositionalPhrase <gloss="by David">
        Preposition
          preposition: לְ of >> by
        Object
          noun: דָוִד David

Notes

No Grammar notes to display for Psalm 8:1.

Note for V. 1

The word גִּתִּית (Gittith) occurs in the heading of Psalms 8, 81, and 84. The meaning of this word is unknown. It might refer to the name of either a musical instrument or a tune from the Philistine city Gath.^[1] This view is supported by the Targum, כינורא דאייתי מגת^[2] (“the lute that he brought from Gath”)^[3] as well as by Rashi, כְּלִי זֶמֶר שֶׁבָּא מִגַּת^[4] (“a musical instrument that came from Gath”). Since David spent some time as a vassal of the king of Gath, he could have become familiar with the instrument or tune then.^[5] Some interpreters think the term גִּתִּית could actually be derived from the word גַּת meaning “winepress,”^[6] in which case the term גִּתִּית would refer to “the celebration of the grape harvest at the Feast of Tabernacles.”^[7] This view is supported by the LXX, ὑπὲρ τῶν ληνῶν^[8] (“over the wine vats”)^[9] and Jerome Gall. and Heb., Pro torcularibus^[10] (“for the winepresses”).

No Phrase-level notes to display for Psalm 8:1.

No Verbal notes to display for Psalm 8:1.

No Textual notes to display for Psalm 8:1.

V. 2

Hebrew	Line	English
יְהוָ֤ה אֲדֹנֵ֗ינוּ מָֽה־אַדִּ֣יר שִׁ֭מְךָ בְּכָל־הָאָ֑רֶץ	2a	YHWH, our lord, how majestic is your name in all the earth,
אֲשֶׁ֥ר תְּנָ֥ה ה֝וֹדְךָ֗ עַל־הַשָּׁמָֽיִם׃	2b	you whose glory is bestowed on the heavens.

Preferred

SimpleGrammar
DiscourseUnit [v.2]
    Fragment 
      Clause
        Vocative
          Apposition
              Nominal
                noun: יְהוָה YHWH
                RelativeClause 
                  RelativeParticle 
                    particle: אֲשֶׁר who 
                  Clause
                    Subject
                      Clause
                        Predicate
                          verb-infinitive: תְּנָה is bestowed
                          Object
                            ConstructChain <gloss="whose glory">
                              noun: הוֹדְ glory
                              suffix-pronoun: ךָ you <located="relative clause head">
                    Predicate
                      Complement
                        PrepositionalPhrase
                          Preposition
                            preposition: עַל on
                          Object
                            article: הַ the
                            noun: שָּׁמָיִם heavens
              Nominal <gloss="our lord">
                ConstructChain
                  noun: אֲדֹנֵי lord
                  suffix-pronoun: נוּ us
    Fragment
      Clause
        Subject 
          Nominal  <gloss="your name">
            ConstructChain
              noun: שִׁמְ name 
              suffix-pronoun: ךָ you
        Predicate
          Complement
            adjective: אַדִּיר majestic
            adverb: מָה how
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ in
              Object
                article: הָ the
                noun: אָרֶץ earth
                quantifier: כָל all

Notes

Note for V. 2

The grammar and meaning of v. 2b are one of the top three exegetical issues in this psalm. See The Text, Grammar, and Meaning of Ps 8:2b for a detailed discussion of the issue.^[11] In short, although the form תְּנָה ("bestowed") looks like an imperative,^[12] it is probably an infinitive construct from the root נתן (lit.: "the bestowing of your glory is on the heavens").^[13] While this view is not without problems, it seems to be the least problematic of the proposed options.^[14] The psalmist may have chosen the anomalous form for the sake of alliteration (compare תְּנָה and מָה) and/or to express the ongoing nature of YHWH's bestowal of glory on the heavens.^[15]

Note for V. 2

YHWH is identified as our lord. A "lord" (אָדוֹן) is someone who exercises authority over a people or place.^[16] Kings could be called "lords" (e.g., Gen 40:1; 1 Kgs 22:17; 1 Chr 12:20), and here in Ps 8:2 the title assumes YHWH's kingship; the word "majestic" (אַדִּיר) in v. 2a is used to describe the majesty of kings (e.g., Ps 136:18), as is the word "glory" (הוֹד) in v. 2b (e.g., Pss 21:6; 45:4).
YHWH's name (שֵׁם) is not only the word by which he is "known, addressed, or referred to," but also "the information generally known about him;"^[17] "name" (שֵׁם) can signify "the nature or attributes of the person named."^[18] Thus, to say that YHWH's "name" is majestic in all the earth is to say that YHWH is characterized by and known by his majesty which is on display throughout all the earth.

The sphere of YHWH's lordship, in which his "majesty" is displayed, is all the earth.

YHWH's majesty is bestowed on the heavens. Other passages in the Bible talk about someone "bestowing" (נתן) "glory" (הוֹד) "on" (על) someone (e.g., Num 27:20 [Moses to Joshua]; Dan 11:21 [someone to new king]; 1 Chr 29:25 [YHWH to Solomon]; cf. Ps 21:6 [YHWH to king]). In each of these passages the phrase means "to confer or transmit authority," usually of a king/leader to another king/leader. Thus, it is used here to speak of "heaven as the bearer and manifestation of the divine majesty"^[19] and perhaps of the dominion which YHWH has given to the heavenly bodies (cf. Gen 1:16-18) or to divine beings.^[20] Some translate the phrase "above the heavens" (ESV) or "higher than the heavens" (NLT) instead of "on the heavens"^[21] Yet, given the clear and consistent meaning elsewhere of נָתַן הוֹד עַל ("bestow glory on someone") as well as the fact the heavens become the object of marvel in v. 4f (which assumes that they are glorious), the interpretation "on the heavens" is to be preferred.^[22] YHWH bestows "glory" (הוֹד) on the heavens (v. 2) just as he bestows "glory" (הוֹד) on humans (v. 6).
The heavens (הַשָּׁמיִם) at the end of v. 2b is parallel with the earth (הָאָרֶץ) at the end of v. 2a. Together, the pair "heaven" and "earth" refer to the entire created world (cf. Gen 1:1) as the sphere of YHWH's lordship.

Note for V. 2

Following the opening address to YHWH is an exclamation; the particle How (מָה) here "functions as an introduction to an exclamation in which a speaker usually expresses a value judgment about something."^[23] The value judgment which the speaker expresses is that YHWH's name is majestic.
This is the first appearance of the word all (כֹּל), which appears four times in this psalm. It is used twice in the frame of the psalm to refer to the scope of God's dominion (vv. 2b, 10b) and twice in the body of the psalm to refer to the scope of humanity's dominion (vv. 7b-8a). Alter identifies כֹּל as "the chief thematic key-word of the psalm. [God's] dominion is over all, heaven and earth, angels and men and creatures of the field and air and sea, and he places 'all' at the feet of man."^[24]

Note for V. 2

The grammar and meaning of v. 2b are one of the top three exegetical issues in this psalm. See The Text, Grammar, and Meaning of Ps 8:2b for a detailed discussion of the issue.^[25] In short, although the form תְּנָה (bestowed) looks like an imperative,^[26] it is probably an infinitive construct from the root נתן (lit.: "the bestowing of your glory is on the heavens").^[27] While this view is not without problems, it seems to be the least problematic of the proposed options.^[28] The psalmist may have chosen the anomalous form for the sake of alliteration (compare תְּנָה and מָה) and/or to express the ongoing nature of YHWH's bestowal of glory on the heavens.^[29]

No Textual notes to display for Psalm 8:2.

Alternative - תְּנָה as an imperative

SimpleGrammar
DiscourseUnit [v. 2 - alternative]
    Fragment 
      Nominal
        noun: יְהוָה YHWH
        RelativeClause
          RelativeParticle
            particle: אֲשֶׁר who
          Clause
            Subject
            Predicate <status="alternative">
              verb: תְּנָה put 
              Adverbial
                PrepositionalPhrase
                  Preposition
                    preposition: עַל on
                  Object
                    article: הַ the
                    noun: שָּׁמָיִם heavens
              Object
                ConstructChain <gloss="whose glory">
                  noun: הוֹדְ glory
                  suffix-pronoun: ךָ you <located="relative clause head">

Notes

No Grammar notes to display for Psalm 8:2.

No Lexical notes to display for Psalm 8:2.

No Phrase-level notes to display for Psalm 8:2.

No Verbal notes to display for Psalm 8:2.

No Textual notes to display for Psalm 8:2.

Alternative - תנה being re-vocalized to תֻּנָּה (a pual form from the root תנה meaning "is praised")

SimpleGrammar
DiscourseUnit [v. 2 - alternative]
    Fragment 
      Nominal
        noun: יְהוָה YHWH
        RelativeClause
          RelativeParticle
            particle: אֲשֶׁר who
          Clause <status="alternative">
            Subject
              Nominal <gloss="whose glory">
                ConstructChain <gloss="whose glory">
                  noun: הוֹדְ glory
                  suffix-pronoun: ךָ you <located="relative clause head">
            Predicate 
              verb: תֻּנָּה is praised <status="revocalization">
              Adverbial
                PrepositionalPhrase
                  Preposition
                    preposition: עַל on
                  Object
                    article: הַ the
                    noun: שָּׁמָיִם heavens

Notes

No Grammar notes to display for Psalm 8:2.

No Lexical notes to display for Psalm 8:2.

No Phrase-level notes to display for Psalm 8:2.

No Verbal notes to display for Psalm 8:2.

No Textual notes to display for Psalm 8:2.

V. 3

Hebrew	Line	English
מִפִּ֤י עֽוֹלְלִ֨ים ׀ וְֽיֹנְקִים֮ יִסַּ֪דְתָּ֫ עֹ֥ז	3a	Out of the mouths of nursing children, you have founded a fortress,
לְמַ֥עַן צוֹרְרֶ֑יךָ	3b	because of your adversaries,
לְהַשְׁבִּ֥ית א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃	3c	in order to put an end to a vengeful enemy.

Preferred

SimpleGrammar
DiscourseUnit [v. 3]
    Fragment 
      Clause
        Predicate
          verb: יִסַּדְתָּ you have founded
          Object
            noun: עֹז fortress
          Adverbial
            PrepositionalPhrase <gloss="out of the mouths of nursing children">
              Preposition
                preposition: מִ out of
              Object
                ConstructChain
                  noun: פִּי mouth
                Nominal
                  verb-participle: עוֹלְלִים children
                Conjunction
                  conjunction: וְ and
                Nominal
                  verb-participle: יֹנְקִים nursing babies
          Adverbial
            PrepositionalPhrase <gloss="because of your adversaries">
              Preposition
                preposition: לְמַעַן on account of
              Object
                ConstructChain
                  Nominal
                    verb-participle: צוֹרְרֶי adversaries
                  suffix-pronoun: ךָ you
          Adverbial
            PrepositionalPhrase <gloss="in order to put an end to a vengeful enemy">
              Preposition
                preposition: לְ to
              Object
                Clause
                  Predicate 
                    verb-infinitive: הַשְׁבִּית to put an end to
                    Object
                      Nominal
                        verb-participle: אוֹיֵב enemy
                      Conjunction
                        conjunction: וּ and
                      Nominal
                        verb-participle: מִתְנַקֵּם avenger

Notes

Note for V. 3

The meaning of this verse is one of the top three exegetical issues. See The Meaning of Ps 8:3 for a detailed discussion of the issue.

Note for V. 3

The meaning of this verse is one of the top three exegetical issues. See The Meaning of Ps 8:3 for a detailed discussion of the issue.
Verse 3 says that YHWH has founded a fortress (יִסַּדְתָּ עֹז).^[30] The previous verse depicted YHWH as a king, and kings would build fortresses and fortifications to protect their domains from attack (cf. 1 Kgs 9:15ff; 2 Kgs 20:20; 2 Chr 17:12).
The word translated "fortress" (עֹז) normally means "strength,"^[31] but here the verb יִסַּד requires us to understand עֹז as a physical structure ("strength">"stronghold").^[32]
Nursing children (עוֹלְלִים וְיֹנְקִים) represent the weakest and most vulnerable part of the human race (cf. 1 Sam 15:3; 22:29; Jer 44:7; Lam 1:16; Joel 2:16). The two nouns (lit: "children" and "nursing babies") are probably a hendiadys: "nursing children."^[33] In ancient Israel, "nursing children" may have included children up to three years of age.^[34]
The parallels between vv. 2-3 and vv. 4-5 suggest that the nursing children (v. 3) stand figuratively for all of humanity (v. 5), of which they are the weakest part. Thus, "we may take 'babes and infants' as a metaphor for the weak and inherently helpless condition of human beings."^[35] More specifically, the nursing children may be an image of Israel and her kings.^[36]
Mouth (פִּי) is metonymic for speech. It is through the helpless cries of children (i.e., through the desperate prayers of his people) that YHWH protects his people.

Note for V. 3

How has YHWH established a fortress to protect his people? The fortress comes out of the mouths of nursing children (מִפִּי עוֹלְלִים וְיֹנְקִים).^[37] This prepositional phrase is fronted for marked focus.^[38] In other words, YHWH has founded a fortress not by means of the powerful and eloquent, but by means of the helpless cries of the weakest and most vulnerable.
Why has YHWH founded a fortress? According to v. 3b, YHWH has founded a fortress because of (לְמַעַן)^[39] his adversaries (צוֹרְרֶיךָ). YHWH's "adversaries" may be either "historical persons and nations (Ps 2:1-3) or mythological beings and disruptive cosmic forces (Pss 74:13; 89:10; 93:3)."^[40] Those who argue for the latter think that "the enemy and avenger in v. [3]c are best explained as a reference to the foes that God overcomes in the process of creation."^[41] Those who argue that the adversaries are human and historical point to the use of the phrase "your adversaries" (צֹרְרֶיךָ) in Ps 74:4 and "vengeful enemy" (אויב ומתנקם) in Ps 44:17 to refer to Israel's enemies^[42] along with the fact that "here, as throughout the psalms, the psalmist is fluidly able to identify personal enemies with those hostile to God" (cf. Ps 2:3).^[43] This view is probably correct, and the enemies probably refer to the enemies of God's people.^[44]
The phrase vengeful enemy (אוֹיֵב וּמִתְנַקֵּם) (lit. "the enemy and the avenger" [ESV]) is probably, like "nursing children," a hendiadys ("the vindictive enemy" [NET]).^[45]

Note for V. 3

These are substantival participles.^[46]
In order to put an end to. This verb (the hiphil of שבת) is used some 40 times. When the patient is an inanimate object or an abstract noun, it usually means "cause to cease."^[47] The verb can also mean to "destroy" or "exterminate,"^[48] especially when the patient is animate.^[49] This latter meaning of the verb fits the usage in Ps 8:3, where the patient is animate ("vengeful enemy").^[50] According to this interpretation, translations such as "silence,"^[51] and "still"<ef>ESV.</ref> may be too weak. A better rendering might be "stop,"^[52] or, even better: "put an end to."^[53]

No Textual notes to display for Psalm 8:3.

V. 4

Hebrew	Line	English
כִּֽי־אֶרְאֶ֣ה שָׁ֭מֶיךָ מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ	4a	When I see your heavens, that which your fingers made,
יָרֵ֥חַ וְ֝כוֹכָבִ֗ים אֲשֶׁ֣ר כּוֹנָֽנְתָּה׃	4b	moon and stars which you have established,

Preferred

SimpleGrammar
DiscourseUnit [v. 4]
    Fragment
      Conjunction
        conjunction: כִּי when
    Fragment
      Clause
        Predicate
          verb: אֶרְאֶה I see
          Object
            Apposition
              ConstructChain <gloss="your heavens">
                noun: שָׁמֶי heavens
                suffix-pronoun: ךָ you
              Apposition
                ConstructChain <gloss="that which your fingers made">
                  noun: מַעֲשֵׂי works
                  ConstructChain
                    noun: אֶצְבְּעֹתֶי fingers
                    suffix-pronoun: ךָ you
                Nominal
                  Nominal
                    noun: יָרֵחַ moon
                  Conjunction
                    conjunction: וְ and
                  Nominal
                    noun: כוֹכָבִים stars
                    RelativeClause
                      RelativeParticle
                        particle: אֲשֶׁר which
                      Clause
                        Predicate
                          verb: כּוֹנָנְתָּה you have established
                      	 Object <located="relative clause head">

Notes

Note for V. 4

Verse 4 is a dependent temporal clause: When I see...^[54] The next verse (v. 5) constitutes the "then" clause: "When I see... [then I think/exclaim] what is mankind...?^[55]
The phrase your heavens" (שָׁמֶיךָ) refers to "the heavens which you [YHWH] created." The pronominal suffix on שָׁמֶיךָ (your heavens) is omitted in the LXX (τοὺς οὐρανούς - “the heavens”). We preserve the MT reading (cf. Lam 3:66; Pss 20:6; 115:16; 144:5).

Note for V. 4

The fact that the sun is not mentioned suggests that David is gazing at the night sky. In the ancient world, stars were associated with divine beings^[56] and some people worshipped the moon and stars (cf. Deut. 4:19; 17:3). Here, they are called that which your fingers made (so NET; literally "the work of your fingers" [NIV, NLT]).

Note for V. 4

Verse 4 is a dependent temporal clause: When I see...^[57] The next verse (v. 5) constitutes the "then" clause: "When I see... [then I think/exclaim] what is mankind...?^[58]
The phrase your heavens" (שָׁמֶיךָ) refers to "the heavens which you created." The pronominal suffix on שָׁמֶיךָ (your heavens) is unusual (cf. Lev 26:19; Deut 28:23; 33:28; Ps 144:5).^[59] Because "your heavens" sounds unnatural in English, translations often have "the heavens" (CEV, GNT, NET, NLT).

No Verbal notes to display for Psalm 8:4.

No Textual notes to display for Psalm 8:4.

V. 5

Hebrew	Line	English
מָֽה־אֱנ֥וֹשׁ כִּֽי־תִזְכְּרֶ֑נּוּ	5a	what is mankind that you should consider them,
וּבֶן־אָ֝דָ֗ם כִּ֣י תִפְקְדֶֽנּוּ׃	5b	or a human being, that you should be mindful of him?

Preferred

SimpleGrammar
DiscourseUnit [v. 5]
  Fragment
      ClauseCluster
        Clause
          Subject
            noun: אֱנוֹשׁ mankind
          Predicate
            Complement
              noun: מָה what
          SubordinateClause
            Conjunction
              conjunction: כִּי that
            Clause
              Predicate
                verb: תִזְכְּרֶ you should consider
                Object
                  suffix-pronoun: נּוּ him
        Conjunction
          conjunction: וּ and >> or
        Clause
          Subject
            ConstructChain <gloss= "human being">
              noun: בֶן child
              noun: אָדָם human
          Predicate
            Complement
              noun: מָה what <status="elided">
          SubordinateClause
            Conjunction
              conjunction: כִּי that
            Clause
              Predicate
                verb: תִפְקְדֶ you should be mindful of
                Object
                  suffix-pronoun: נּוּ him

Notes

Note for V. 5

The rhetorical question at the center of the psalm, what is mankind...? (מָה אֱנוֹשׁ), echoes the rhetorical question at the beginning and end of the psalm, "how majestic...!" (מָה אַדִּיר).^[60] But whereas the rhetorical question in v. 2 and v. 10 conveys a positive value judgment about YHWH's majesty, the rhetorical question in v. 5 conveys a negative value judgment about humanity.^[61] Compare, for example, 2 Kings 8:13, which has a similar syntactic structure and tone: "What is your servant, who is but a dog, that he should do this great thing?" (ESV).

No Lexical notes to display for Psalm 8:5.

Note for V. 5

Human being. Lit.: "a son of man" (CSB) >> "a human being" >> "human beings" (NIV, NLT).
The כִּי clause in both v. 5a and v. 5b–"that you should..." (NLT, NET, NEB)– indicates result.^[62]

Note for V. 5

The two yiqtol verbs–"that you should consider... be mindful of–are habitual. "The two imperfect verbal forms in v. 4 describe God’s characteristic activity" (NET).^[63]
"With God as Agent, פקד ["be mindful of"] expresses an intense personal attention, including careful inspection, which triggers appropriate action, whether positive (i.e., assistance) or negative (i.e., punishment)."^[64]

No Textual notes to display for Psalm 8:5.

V. 6

Hebrew	Line	English
וַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים	6a	And you caused him to lack being a heavenly being by a little,
וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃	6b	and you crowned him with honor and majesty.

Preferred

SimpleGrammar
DiscourseUnit [v. 6]
    Fragment 
      Conjunction
        conjunction: וַ and
    Fragment
      ClauseCluster
        Clause
          Predicate
            verb: תְּחַסְּרֵ you caused to lack
            Object
              suffix-pronoun: הוּ him
            SecondObject <status="alternative">
              noun: מְּעַט a little
            Adverbial
              noun: מְּעַט little >> by a little
            Adverbial
              PrepositionalPhrase <gloss="being a heavenly being">
                Preposition
                  preposition: מֵ from
                Object
                  noun: אֱלֹהִים being a heavenly being
        Conjunction
          conjunction: וְ and
        Clause
          Predicate
            verb: תְּעַטְּרֵ you crowned
            Object
              suffix-pronoun: הוּ him
            Adverbial <gloss="with honor and majesty">
              Nominal
                noun: כָבוֹד honor
                Conjunction
                  conjunction: וְ and
                noun: הָדָר majesty

Notes

Note for V. 6

The morphologically stative verb חסר in the qal stem can be transitive ("to lack something") or intransitive (a: "to be lacking" or b: to diminish [only in Gen 8:3, 5 according to BDB and DCH]). When the subject is a person or persons, the verb is always transitive (Gen 18:28; Deut 2:7; 8:9; 1 Kgs 11:22; Jer 44:18; Ezek 4:17; Ps 32:11; Prov 31:11), though a direct object is not grammatically required in every instance (e.g., Ps 23:1). When the subject is a thing (usually a material good), the verb is usually intransitive (1 Kgs 17:14, 16 [jar of oil]; Isa 51:14 [bread]; Eccl 9:8 [oil]; 10:3 [sense]; Song 7:3 [wine]; cf. Gen 8:3, 5 [water]). In Ps 8:6, the experiencer of the state חסר is a person (humanity). Therefore, the verb (in the piel stem) means "to cause to lack," not "to cause to be lacking" or "to cause to be less." The piel stem of verbs that are morphologically stative (like חסר) are usually factitive (i.e., the object of the verb is placed into the state indicated by the verb in the qal). "For such verbs, the Piel is an accreting stem or transitivizer, adding a core argument..." (Boyd 2017, 101).</ref> and that which is lacking is indicated by the min prepositional phrase מֵאֱלֹהִים.
In Ps 8:6, that which is lacked is either indicated by the noun מעט, so that the verb is ditransitive: "cause him to lack a little bit"^[65] or by the min prepositional phrase (מאלהים), as in Eccl 4:8. In the first case, מעט would be a second object on the mainline of the grammatical diagram ("you caused him to lack a little"). However, מעט can also function adverbially.^[66] This seems more likely in light of Eccl 4:8 (the only other instance of חסר in the piel stem), where חסר ("cause to be lacking") takes only one object (my soul) and the thing which is lacked is syntactically encoded not as a second object but as a min prepositional phrase (מטובה). As Delitzsch explains in his commentary on Psalm 8, "חסר מן signifies to cause one to be deficient in something, so that it is wanting to him (Eccles 4:8). מן is neither comparative (paullo inferiorem ewm fecisti Deo) nor partitive (paullum derogasti ei divine naturae), but, seeing that אלהים is never used in an abstract manner so as to be equivalent to divine essentiality, negative (paullum derogasti ei ne esset Deus), so that אלהים is equivalent to מהיות אלהים, cf. 31 in 1 Sam. 15:23, מעם in Isa 7:8."^[67] So also BDB 583.7b(b).

Note for V. 6

The meaning of the word אֱלֹהִים ("God," "angels," or heavenly being?) is a top exegetical issue, discussed in detail The meaning of אלהים in Psalm 8:6 here and in our issues video exegetical issues video. In short, while many translations interpret אֱלֹהִים as a third person reference to "God"/"YHWH",^[68] this interpretation is unlikely because YHWH is the second person subject of the verb. "Although Hebrew poets frequently shift their perspective from direct address to God to indirect statements about God, they do not normally alter their stance in the same clause."^[69] Instead, אֱלֹהִים in Ps 8:6 is probably a "generic term for a supernatural being."^[70] It refers to that class of beings which occupy the heavenly/spiritual realm (as opposed to the earthly realm), i.e. "superhuman beings including God and angels."^[71]
The wearing of a crown symbolizes the right to rule (cf. 2 Kgs 11:12; cf. 2 Sam 12:26-31). "In the psalms, as in the Egyptian pictures, the king is crowned directly by God (Pss 21:3b; 132:18; cf. also 89:39). The crown signifies the manifestation and completion of the king's election (cf. Pss 5:12; 8:5; 103:4)."^[72]
Honor here refers to the "high position" which YHWH has granted humans and includes the "respect or reverence" given to those in such a position.^[73]

Note for V. 6

from (being) a heavenly being. Most lexicons (SDBH, DCH, HALOT) and translations, ancient (LXX, the Three) and modern (NIV, ESV, NET, CEV, GNT, NEB; LUT, HFA, NGU, ELB, EU, GNB, ZUR) seem to treat the min as comparative.^[74] However, as Delitzsch explains, "חסר מן signifies to cause one to be deficient in something, so that it is wanting to him (Eccles. 4:8). מן is neither comparative (paullo inferiorem ewm fecisti Deo) nor partitive (paullum derogasti ei divine naturae), but, seeing that אלהים is never used in an abstract manner so as to be equivalent to divine essentiality, negative (paullum derogasti ei ne esset Deus), so that אלהים is equivalent to מהיות אלהים, cf. 31 in 1 Sam. 15:23, מעם in Isa. 7:8."^[75]

Note for V. 6

The wayyiqtol verb And you caused him to lack (וַתְּחַסְּרֵהוּ) should probably be interpreted as past tense, as most translations have done.^[76]
The evidence from Ecclesiastes 4:8 (the only other instance of the verb חסר in the piel stem) suggests that the verb וַתְּחַסְּרֵהוּ means you caused him to lack,^[77] and that which is lacking is indicated by the min prepositional phrase מֵאֱלֹהִים.^[78]
The following yiqtol verbs–You crowned him... you caused him to rule (תְּעַטְּרֵֽהוּ / תַּ֭מְשִׁילֵהוּ) may be present/timeless,^[79] future,^[80] or past.^[81] The h-suffix indicates that these are short yiqtols, which are (past) perfective.^[82]
The past actions recited in vv. 6-7 refer to the time when YHWH created humans as his image and gave them dominion over his creation (see Gen 1:26ff).

No Textual notes to display for Psalm 8:6.

Vv. 7-8

Hebrew	Line	English
תַּ֭מְשִׁילֵהוּ בְּמַעֲשֵׂ֣י יָדֶ֑יךָ	7a	You caused him to rule that which your hands made.
כֹּ֝ל שַׁ֣תָּה תַֽחַת־רַגְלָֽיו׃	7b	You placed everything under his feet.
צֹנֶ֣ה וַאֲלָפִ֣ים כֻּלָּ֑ם	8a	Sheep and goats and cattle all of them,
וְ֝גַ֗ם בַּהֲמ֥וֹת שָׂדָֽי׃	8b	and even wild animals,

Preferred

SimpleGrammar
DiscourseUnit [v. 7-8]
    Fragment 
      Clause
        Predicate
          verb: תַּמְשִׁילֵ you caused to rule
          Object
            suffix-pronoun: הוּ him
          Adverbial
            PrepositionalPhrase <gloss="that which your hands made">
              Preposition
                preposition: בְּ over
              Object
                ConstructChain
                  noun: מַעֲשֵׂי works
                  ConstructChain
                    noun: יָדֶי hands
                    suffix-pronoun: ךָ you
    Fragment
      Clause
        Predicate
          verb: שַׁתָּה you placed
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: תַחַת under
              Object
                ConstructChain <gloss="his feet">
                  noun: רַגְלָי feet
                  suffix-pronoun: ו him
          Object
            Apposition
              Nominal
                quantifier: כֹּל everything
              Nominal
                Apposition
                  Nominal
                    noun: צֹנֶה sheep and goats
                    Conjunction
                      conjunction: וַ and
                    noun: אֲלָפִים cattle
                  Nominal
                    ConstructChain 
                      Nominal <gloss="all of them">
                        quantifier: כֻּלָּ all
                        suffix-pronoun: ם them
                Conjunction
                  conjunction: וְ and
                Nominal <gloss="even wild animals">
                  ConstructChain 
                    Nominal 
                      noun: בַּהֲמוֹת land animals
                      Adjectival
                        adverb: גַם even
                    Nominal
                      noun: שָׂדָי field

Notes

No Grammar notes to display for Psalm 8:7.

Note for Vv. 7-8

V. 7
- To place something (or someone) under someone's feet is an expression of authority and control. When the Israelites conquered the five Amorite kings, Joshua ordered his commanders to put their feet on the necks of the conquered kings. In Psalm 110, God says to the king, “Sit at my right hand while I make your enemies your footstool.”

Note for Vv. 7-8

V. 7
- That which your hands made. "The works of your hands" (NIV, ESV) >> "everything your hands have made" (CEV). The patient of משל is very often indicated by a ב preposition (e.g., Gen 37:8; 45:8; Judg 9:2; Joel 2:17; etc.).
- The key word everything (כֹּל) is repeated now for the second time (see notes on v. 2). It is fronted for marked focus.^[83] YHWH has subjected absolutely everything to humanity's rule; no creature has been excluded.
V. 8
- The phrase בַּהֲמוֹת שָׂדָי (lit.: "land animals in the field") refers here to wild animals (GNT). "Given the juxtaposition (וגם [v. 8b]) of the taxon בהמות (label 3) in Psalm 8 to two domesticated land animal subclasses, and the fact that the habitat modifier שדי is used in labels for wild land animals but not in labels for domesticated land animals, the label בהמות שדי (label 3) must refer to wild land animals."^[84]

Note for Vv. 7-8

V. 7
- For the past tense interpretation of the verb you caused him to rule (תַּמְשִׁילֵהוּ), see the note on v. 6. The patient of the verb משל is very often indicated, as here, by a ב preposition (e.g., Gen 37:8; 45:8; Judg 9:2; Joel 2:17; etc.).

No Textual notes to display for Psalm 8:7.

V. 9

Hebrew	Line	English
צִפּ֣וֹר שָׁ֭מַיִם וּדְגֵ֣י הַיָּ֑ם	9a	birds in the sky and fish in the sea,
עֹ֝בֵ֗ר אָרְח֥וֹת יַמִּֽים׃	9b	that which traverses the paths of the sea.

Preferred

SimpleGrammar
DiscourseUnit [v. 9]
    Fragment 
      Clause
        Predicate
          verb: שַׁתָּה you placed <status="elided">
          Adverbial <status="elided">
            PrepositionalPhrase 
              Preposition
                preposition: תַחַת under
              Object
                ConstructChain <gloss="his feet">
                    noun: רַגְלָי feet
                    suffix-pronoun: ו him
          Object
            Apposition
              noun: כֹּל everything <status="elided">
              Nominal
                ConstructChain <gloss="birds in the sky">
                  noun: צִפּוֹר small bird
                  noun: שָׁמַיִם sky
                Conjunction
                  conjunction: וּ and
                Apposition
                  Nominal
                    ConstructChain <gloss="fish in the sea">
                      noun: דְגֵי fish
                      Nominal
                        article: הַ the
                        noun: יָּם sea
                  Nominal
                    Clause
                      Predicate
                        verb-participle: עֹבֵר that which traverses
                        Object
                          ConstructChain <gloss="the paths of the sea">
                            noun: אָרְחוֹת paths
                            noun: יַמִּים seas

Notes

No Grammar notes to display for Psalm 8:9.

Note for V. 9

The word sea occurs twice in this verse. About half of the repeated words refer to the spheres of divine/human dominion (land [ארץ] x2, sky [שׁמים] x3, sea [יָם] x2). As with כֹּל (see above), the emphasis is on the universality of human/divine dominion. According to Genesis 1, God created the sky (שׁמים) on Day 2, and the land (ארץ) and seas (ימים) on Day 3. These three realms together make up the cosmos. When God creates humans on Day 6, he gives them dominion over the creatures in each of these three realms (‎Gen 1:26 – וְיִרְדּוּ֩ בִדְגַ֙ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃).

No Phrase-level notes to display for Psalm 8:9.

No Verbal notes to display for Psalm 8:9.

No Textual notes to display for Psalm 8:9.

V. 10

Hebrew	Line	English
יְהוָ֥ה אֲדֹנֵ֑ינוּ מָֽה־אַדִּ֥יר שִׁ֝מְךָ֗ בְּכָל־הָאָֽרֶץ׃	10	YHWH, our lord, how majestic is your name in all the earth.

Preferred

SimpleGrammar
DiscourseUnit [v. 10]
    Fragment 
      Clause
        Vocative
          Apposition
            noun: יְהוָה YHWH
            ConstructChain <gloss="our lord">
              noun: אֲדֹנֵי lord
              suffix-pronoun: נוּ us
        Subject
          ConstructChain <gloss="your name">
            noun: שִׁמְ name
            suffix-pronoun: ךָ you
        Predicate
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ in
              Object
                article: הָ the
                noun: אָרֶץ earth
                quantifier: כָל all
                  Nominal
                    article: הָ the
                    noun: אָרֶץ earth
          Complement
            adjective: אַדִּיר majestic
            adverb: מָה how

Notes

No Grammar notes to display for Psalm 8:10.

No Lexical notes to display for Psalm 8:10.

No Phrase-level notes to display for Psalm 8:10.

No Verbal notes to display for Psalm 8:10.

No Textual notes to display for Psalm 8:10.

↑ HALOT 206–207.
↑ CAL.
↑ Stec 2004, 37.
↑ Rashi.
↑ TWOT 361.
↑ HALOT, BDB.
↑ TWOT 361.
↑ Göttingen Hexapla Database.
↑ NETS.
↑ Weber-Gryson 1994, 776-7.
↑ See also the discussion in HALOT (1761, תנה) for a helpful overview of the interpretive options.
↑ In terms of morphology, the form תְּנָה looks like an imperative (cf. GKC §66h) and this view is "usually accepted" (HALOT 1761, תנה). "However, the position of this imperative after אשׁר makes it a syntactically abnormal form" (Barthélemy; cf. Baethgen 1904). For this reason, some commentators (e.g., Briggs) consider the relative particle a secondary addition to the text. One way around this syntactic issue is to posit an elided quotative frame: "to whom (I say), 'Place your glory on the heavens!'" However, as others have noted, an imperative does not make sense in the context of the psalm, because YHWH's glory is already on the heavens (cf. v. 4) (so Hupfeld, Baethgen).
↑ So e.g., IBHS, §11.2.13b; RADAK, Calvin, Delitzsch, Ewald, Hengstenberg, Barthélemy, et. al.
↑ The infinitive construct form of נתן is usually תֵּת (cf. GKC §66h; JM §72i; BHRG §18.11.3) though the form נְתֹן occurs in Num. 20:21 and Gen. 38:9. The anomalous form in Ps. 8 (תְּנָה) finds an analogy in the form מֵרְדָה in Gen. 46:3 (רְדָה instead of רֶדֶת). According to Waltke and O'Connor, “the form תְּנָה is not an anomalous imperative of נתן but an infinitive construct, as if formed from the root יתן (the verb 'to give' has this form in Phoenician); compare ירד, infinitive construct רֵדָה” (IBHS, §11.2.13b [note 105]).
↑ According to this interpretation of the grammar, v.2c may be understood as a verbless clause (Subject: תנה הודך; Complement [location]: על השׁמים). “It may be interpreted: 'O Thou whose laying of Thy glory is upon the heavens...' Perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendour as being constantly repeated and not as done once for all” (Delitzsch 1883, 192).
↑ "אָדוֹן does not primarily denote ownership of property, but lordship over a sphere, e.g., Joseph was אָדוֹן (lord) of Pharaoh’s household and מוֹשֵׁל (ruler) of his possessions (Ps 105:21)" (NIDOTTE).
↑ SDBH.
↑ NIDOTTE.
↑ Hupfeld 1855, 153; cf. BDB: "נָתַן הוֹד עַל put majesty upon one... so also perhaps ψ 8:2.".
↑ "The parallel in verse 4 suggests 'heavens' functions in this stanza as a metonymy for the heavenly host in the night sky" (Waltke 2010, 261). On the connection between "heavens" and divine beings, cf. Ps 89:6.
↑ Cf. GNB, DHH. Psalm 148:13 says that YHWH's majesty (הוד) is על earth and heaven, which, in light of the previous line (נשגב), it may be best to read על in the sense of "above." Cf. נתן + על in Deut 26:19; 28:1). The similarity between the two passages may support the same interpretation for Ps 8:2.
↑ Several translations reflect this interpretation: "you have covered the heavens with your majesty" (CSB; cf. ELB); "you reveal your majesty in the heavens above" (NET; cf. NIV, CEV; LUT; HFA, NGU).
↑ BHRG §42.3.6, citing Ps 8:2/10 as an example.
↑ Alter 1985, 119.
↑ See also the discussion in HALOT (1761, תנה) for a helpful overview of the interpretive options.
↑ In terms of morphology, the form תְּנָה looks like an imperative (cf. GKC §66h) and this view is "usually accepted" (HALOT 1761, תנה). "However, the position of this imperative after אשׁר makes it a syntactically abnormal form" (Barthélemy 2005, 22-3; cf. Baethgen 1904, 20). For this reason, some commentators (e.g., Briggs 1906, 65) consider the relative particle a secondary addition to the text. One way around this syntactic issue is to posit an elided quotative frame: "to whom (I say), 'Place your glory on the heavens!'" However, as others have noted, an imperative does not make sense in the context of the psalm, because YHWH's glory is already on the heavens (cf. v. 4) (so Hupfeld 1855, 149-153; Baethgen 1904, 20).
↑ So e.g., IBHS, §11.2.13b; Radak; Hengstenberg 1863, 128-9; Barthélemy 2005, 22-3 et. al.
↑ The infinitive construct form of נתן is usually תֵּת (cf. GKC §66h; JM §72i; BHRG §18.11.3) though the form נְתֹן occurs in Num 20:21 and Gen 38:9. The anomalous form in Ps 8 (תְּנָה) finds an analogy in the form מֵרְדָה in Gen 46:3 (רְדָה instead of רֶדֶת). According to Waltke and O'Connor, “the form תְּנָה is not an anomalous imperative of נתן but an infinitive construct, as if formed from the root יתן (the verb 'to give' has this form in Phoenician); compare ירד, infinitive construct רֵדָה” (IBHS, §11.2.13b [note 105]).
↑ According to this interpretation of the grammar, v.2c may be understood as a verbless clause (Subject: תנה הודך; Complement [location]: על השׁמים). “It may be interpreted: 'O Thou whose laying of Thy glory is upon the heavens...' Perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendor as being constantly repeated and not as done once for all” (Delitzsch 1883, 192).
↑ Cf. NRSV, NIV, GNB, REB, CEV, NJB, RVR95, DHH, EÜ, ZÜR
↑ So e.g., ESV: "you have established strength."
↑ The prototypical meaning of יסד is "to lay the foundations" of a building or some other structure (SDBH, entry a). It may also mean, similarly, "to found -- to build; to rebuild" (SDBH, entry b). The vast majority of occurrences of the verb, in all verbal stems, may be assigned to one of these two entries. In the piel stem and pual stem, the undergoer of the action is almost always a physical structure: a house (1 Kgs 5:31; Zech 4:9; 1 Chr 6:37), a temple (Hag 2:18; Zech 8:9; Ezra 3:6, 10), a city (Josh 6:26 [Jericho]; 1 Kgs 16:34 [Jericho]; Isa 14:32 [Zion]), a stone (Isa 28:16). There is no example of an abstract noun (e.g., "strength") as the undergoer of this action. In just two instances, the verb יסד means "appoint" or "ordain" with reference to installing into office or royal decrees (Esther 1:8 [palace staff] w/על prep.; 1 Chr 9:22 [gatekeepers]). The first example has the preposition על. The second example clearly refers to the establishment of people, though it still occurs within the domain of construction. Both examples are post-exilic. Since יסד nearly always occurs in the domain of the construction of some building, and since עז can mean “a construction that is strong and able to resist attacks” (SDBH entry b; cf. BDB, HALOT, DCH), it is best to interpret the clause in Ps 8:3 to mean “you have laid the foundations for a stronghold” or “you have built a stronghold” (so e.g. BDB, NIV, RSV, CSB, GNT?). Since strongholds are designed to “resist attacks”, this interpretation works well with the following phrase: “because of your adversaries, to stop the enemy and avenger.”
↑ So Zenger 1993, 79 and Brown 2002, 155. Alternatively, עוֹלְלִים וְיֹנְקִים may be a merism for children young and old (cf. 1 Sam 15:3; 22:19; Jer 44:7).
↑ Cf. 2 Macc 7:27: ἐλέησόν με τὴν ἐν γαστρὶ περιενέγκασάν σε μῆνας ἐννέα καὶ θηλάσασάν σε ἔτη τρία. "Have mercy on me, who carried you nine months in the womb and nursed you for three years."
↑ Tate 2001, 351. Cf. Benjamin Sommer: "The words 'babes and infants' are not to be taken literally but are a metaphor for the people who recite this psalm or for all humans who worship God" (Sommer 2020, 14*); cf. Zenger: "der schwächsten und wehrlosesten Gruppe im Volk JHWHs, die inmitten ihrer feindlichen Umgebung am Lobpreis JHWHs festhält" (1993, 79). Görg argues that the image in v. 3 is of humanity as "a royal child," citing Egyptian texts and statues that celebrate the rule of kings even in their infancy ("Der Mensch als königliches Kind nach Psalm 8,3" BLÄTTER ABRAHAMS 17, 2017).
↑ "It is an apt metaphor for ancient Israel who, trapped as a small and insignificant state between the giant superpowers of Egypt and Mesopotamia, found strength in their dependence upon their God" (Waltke 2010, 262).
↑ Some understand the prepositional phrase "Out of the mouths of nursing children" to modify the previous clause ("your glory is bestowed out of the mouths of nursing children") (cf. RSV, REB, GNT) rather than the following clause ("out of the mouths of nursing children you have founded a fortress"). But the oldest and best witnesses to the division of the text (Masoretic accents, LXX [cf. Matt 21:16], Syriac Peshitta, Jerome) group the phrase with the following clause.
↑ Lunn 2006, 296 – "MKD".
↑ "לְמַעַן is a subordinating conjunction that is also used secondarily as a preposition" (BHRG 40.36). In this clause, where is governs only a NP, it functions as a preposition (see grammatical diagram). "The clause or noun phrase with לְמַעַן typically follows the matrix clause" (BHRG 40.36).
↑ Rogerson and McKay 1977, 42.
↑ Jacobson 2014, 123. Jacobson continues, "As is well known, the mythic concept of creation as a conflict was commonly held among Israel’s neighbors. Within the Old Testament, vestiges of this mythic idea are found... It is particularly enlightening that both Psalms 8 and 74 refer to God’s might (ʿōz; cf. Isa 51:9; Ps 89:11). The term is part of the vocabulary of the creation conflict myth, lending support to the view that the phrase you have established might because of your foes, to put an end to enemy and avenger is another reference to the act of creation" (Jacobson 2014, 123-4; cf. Anderson 1972, 102; Terrien 2003, 129).
↑ E.g., Baethgen 1904, 21.
↑ Wilson 2002, 203. Cf. 1 Sam 30:26, where Israel's enemies are called "YHWH's enemies."
↑ Others have argued that "no attempt should be made to sort out one type of enemy or another" and that "the enemies in this context embody whatever or whoever threatens the divine purpose of the Creator" (Tate 2001, 353). Cf. Zenger: "die pleonastische Zusammenstellung der Feindbegriffe meint alle JHWH-widrigen Mächte und Individuen" (Zenger 1993, 79).
↑ Cf. Baethgen 1904, 21; Brown 2002, 155.
↑ Cf. BHRG §20.3.2.3 [2], (page 186).
↑ E.g. Ps 46:10, Hos 2:13; see DCH שבת hiphil 1a for more examples.
↑ BDB, DCH 1e.
↑ E.g., 2 Kgs 23:5, 11; Jer 36:29; Amos 8:4; Ps 119:119.
↑ So BDB, DCH.
↑ NIV, NLT, NRSV; cf. CEV.
↑ GNT.
↑ NET, JPS85; cf. LXX αναλυειν ("put down" NETS).
↑ Despite the agreement among the ancient translators that the כִּי in v. 4 is causal (LXX [οτι], Symmachus [γαρ], Peshitta [ܡܛܠ], Targum [מטול], Jerome [enim]), there is virtual unanimity among modern translations and commentators that כי here introduces a temporal clause.
↑ "In Ps 8:4, instead of the apodosis I exclaim which we should expect, the exclamation itself follows" (GKC 159dd; cf. IBHS 38.7a).
↑ Cf. Job 38:7; Rev. 1:20; cf. COS I:181, line 54 of the Ugaritic text "Dawn and Dusk" ["prepare (a gift) for great Shapsu and for the immutable stars"]
↑ Despite the agreement among the ancient translators that the כִּי in v. 4 is causal (LXX [οτι], Symmachus [γαρ], Peshitta [ܡܛܠ], Targum [מטול], Jerome [enim]), there is virtual unanimity among modern translations and commentators that כי here introduces a temporal clause.
↑ "In Ps. 8:4, instead of the apodosis I exclaim which we should expect, the exclamation itself follows" (GKC 159dd; cf. IBHS 38.7a).
↑ There are other striking similarities between Ps 8 and Ps 144. (e.g. compare 144:3 to 8:6).
↑ Note also the similarity in sound between אַדִּיר and אָדָם.
↑ Interrogative מה "functions as an introduction to a rhetorical question in which a speaker usually expresses a value judgment about something or someone. This value judgment is usually negative" (BHRG §42.3.6).
↑ "A result clause can be introduced by כי, notably after a question" (IBHS 38.3b). On מה followed by כי followed by yiqtol, cf. 1 Sam 18:18; 2 Kgs 8:13.
↑ This is confirmed by the n-suffixes (energic nun), which implies that the form is long yiqtol and thus imperfective aspect (Gentry 1998; Rainey 2008, 81).
↑ Stephen W. Boyd, "The Binyamin (Verbal Stems)," in Where Shall Wisdom be Found? (Winona Lake: Eisenbrauns, 2017), 120-125. Cf. HALOT: "1. to make a careful inspection... e. to be troubled about, be concerned for (Isa. 23:17; Jer. 23:2; Zech. 11:16; Ps. 8:5)."
↑ GKC 117cc; Hupfeld 1853, 160f.
↑ See DCH מעט, sections 1bc. DCH lists Ps 8:6 as an adverbial use of מעט.
↑ Delitzsch 1883, 196f.
↑ E.g., Aquila, Symmachus, Theodotion, Jerome; RSV, ASV, CSB, NASB, NLT, NVI, DELUT, SCH51, EÜ, LS1910, HΡΠ.
↑ Waltke 2010; cf. Kraus 1988, 183; Eaton 2003, 81; Gentry Kingdom Through Covenant, 2012, 196.
↑ SDBH. Cf. LXX, Peshitta, Jerome, Targum, along with a number of modern translations. The LXX translation "angels" "is probably best construed as a dynamic equivalent. B. Childs says, 'The Greek translation has offered an interpretation, but one which does not in itself do an injustice to the Hebrew'" (Waltke 2010, 268).
↑ BDB.
↑ Keel 1997, 259.
↑ Cf. NIDOTTE.
↑ This may be supported by the fact that comparative min is used with morphologically stative verbs like חסר (JM 141h).
↑ Delitzsch 1883, 196f. So also BDB 583.7b(b).
↑ So LXX, Tg, Syr; "you have made..." (NIV, NLT, ESV, NEB, NJB, LUT, HFA, NGÜ, EÜ, GNB, ZÜR, RVR-95); "you made..." (NET, GNT, CEV, NVI, DHH). Wayyiqtol is a sequential form that continues the semantics of the previous unit at the same level of discourse (Robar 2013, 2015). The question here is whether wayyiqtol continues (a) the semantics of the subordinate subjunctive clauses in v. 5 (>> "that you should cause him to lack") or (b) the past tense semantics of v. 3 (>> "you caused him to lack"). If the h-suffix marks perfective aspect and the n-suffix marks imperfective aspect (see Gentry 1998; Rainey 2008), then the first option is unlikely, because וַתְּחַסְּרֵהוּ has an h-suffix whereas the imperfective verbs of v. 5 have n-suffixes.
↑ The morphologically stative verb חסר in the qal stem can be transitive ("to lack something") or intransitive (a: "to be lacking" or b: to diminish [only in Gen 8:3, 5 according to BDB and DCH]). When the subject is a person or persons, the verb is always transitive (Gen 18:28; Deut 2:7; 8:9; 1 Kgs 11:22; Jer 44:18; Ezek 4:17; Ps 32:11; Prov 31:11), though a direct object is not grammatically required in every instance (e.g., Ps 23:1). When the subject is a thing (usually a material good), the verb is usually intransitive (1 Kgs 17:14, 16 [jar of oil]; Isa 51:14 [bread]; Eccl 9:8 [oil]; 10:3 [sense]; Song 7:3 [wine]; cf. Gen 8:3, 5 [water]). In Ps 8:6, the experiencer of the state חסר is a person (humanity). Therefore, the verb (in the piel stem) means "to cause to lack," not "to cause to be lacking" or "to cause to be less." The piel stem of verbs that are morphologically stative (like חסר) are usually factitive (i.e., the object of the verb is placed into the state indicated by the verb in the qal). "For such verbs, the Piel is an accreting stem or transitivizer, adding a core argument..." (Boyd 2017, 101).
↑ That which is lacked is either indicated by the noun מעט, so that the verb is ditransitive: "cause him to lack a little bit" (so GKC 117cc; Hupfeld 1853, 160f) or by the min prepositional phrase (מֵאֱלֹהִים.), as in Eccl 4:8. In the first case, מעט would be a second object on the mainline of the grammatical diagram ("you caused him to lack a little"). However, מעט can also function adverbially (see DCH מעט, sections 1bc. DCH lists Ps 8:6 as an adverbial use of מעט). This seems more likely in light of Eccl 4:8 (the only other instance of חסר in the piel stem), where חסר ("cause to be lacking") takes only one object (my soul) and the thing which is lacked is syntactically encoded not as a second object but as a min prepositional phrase (מטובה).
↑ ELB, cf. Goldingay 2006, 159
↑ Aquila, Jerome, cf. Nicacci 2006, 254; Craigie 2004, 105-6.
↑ LXX, Theodotion, NIV, NLT, ESV, GNT, NET, NJB, LUT, HFA, NGÜ, EÜ, ZÜR.
↑ Rainey 2008, 80-81. A past tense interpretation of the yiqtols is supported by the following considerations: (1) In Deut 32:10f, yiqtols with h-suffixes appear to be past perfective (cf. Jero 2017, 74). (2) The oldest extant interpretation of these verbs (LXX) understood them to be past perfective (aorist). (3) The yiqtol verbs are sandwiched between verbs that are more clearly past perfective (wayyiqtol in v. 6a and qatal in v. 7b). (4) The whole passage (vv. 6ff) is a reflection on the past act of creation.
↑ So Lunn 2006, 296 – "MKD".
↑ Whitekettle 2006, 751. The same phrase occurs in Joel 2:22.

[1] HALOT 206–207.

[2] CAL.

[3] Stec 2004, 37.

[4] Rashi.

[5] TWOT 361.

[6] HALOT, BDB.

[7] TWOT 361.

[8] Göttingen Hexapla Database.

[9] NETS.

[10] Weber-Gryson 1994, 776-7.

[11] See also the discussion in HALOT (1761, תנה) for a helpful overview of the interpretive options.

[12] In terms of morphology, the form תְּנָה looks like an imperative (cf. GKC §66h) and this view is "usually accepted" (HALOT 1761, תנה). "However, the position of this imperative after אשׁר makes it a syntactically abnormal form" (Barthélemy; cf. Baethgen 1904). For this reason, some commentators (e.g., Briggs) consider the relative particle a secondary addition to the text. One way around this syntactic issue is to posit an elided quotative frame: "to whom (I say), 'Place your glory on the heavens!'" However, as others have noted, an imperative does not make sense in the context of the psalm, because YHWH's glory is already on the heavens (cf. v. 4) (so Hupfeld, Baethgen).

[13] So e.g., IBHS, §11.2.13b; RADAK, Calvin, Delitzsch, Ewald, Hengstenberg, Barthélemy, et. al.

[14] The infinitive construct form of נתן is usually תֵּת (cf. GKC §66h; JM §72i; BHRG §18.11.3) though the form נְתֹן occurs in Num. 20:21 and Gen. 38:9. The anomalous form in Ps. 8 (תְּנָה) finds an analogy in the form מֵרְדָה in Gen. 46:3 (רְדָה instead of רֶדֶת). According to Waltke and O'Connor, “the form תְּנָה is not an anomalous imperative of נתן but an infinitive construct, as if formed from the root יתן (the verb 'to give' has this form in Phoenician); compare ירד, infinitive construct רֵדָה” (IBHS, §11.2.13b [note 105]).

[15] According to this interpretation of the grammar, v.2c may be understood as a verbless clause (Subject: תנה הודך; Complement [location]: על השׁמים). “It may be interpreted: 'O Thou whose laying of Thy glory is upon the heavens...' Perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendour as being constantly repeated and not as done once for all” (Delitzsch 1883, 192).

[16] "אָדוֹן does not primarily denote ownership of property, but lordship over a sphere, e.g., Joseph was אָדוֹן (lord) of Pharaoh’s household and מוֹשֵׁל (ruler) of his possessions (Ps 105:21)" (NIDOTTE).

[17] SDBH.

[18] NIDOTTE.

[19] Hupfeld 1855, 153; cf. BDB: "נָתַן הוֹד עַל put majesty upon one... so also perhaps ψ 8:2.".

[20] "The parallel in verse 4 suggests 'heavens' functions in this stanza as a metonymy for the heavenly host in the night sky" (Waltke 2010, 261). On the connection between "heavens" and divine beings, cf. Ps 89:6.

[21] Cf. GNB, DHH. Psalm 148:13 says that YHWH's majesty (הוד) is על earth and heaven, which, in light of the previous line (נשגב), it may be best to read על in the sense of "above." Cf. נתן + על in Deut 26:19; 28:1). The similarity between the two passages may support the same interpretation for Ps 8:2.

[22] Several translations reflect this interpretation: "you have covered the heavens with your majesty" (CSB; cf. ELB); "you reveal your majesty in the heavens above" (NET; cf. NIV, CEV; LUT; HFA, NGU).

[23] BHRG §42.3.6, citing Ps 8:2/10 as an example.

[24] Alter 1985, 119.

[25] See also the discussion in HALOT (1761, תנה) for a helpful overview of the interpretive options.

[26] In terms of morphology, the form תְּנָה looks like an imperative (cf. GKC §66h) and this view is "usually accepted" (HALOT 1761, תנה). "However, the position of this imperative after אשׁר makes it a syntactically abnormal form" (Barthélemy 2005, 22-3; cf. Baethgen 1904, 20). For this reason, some commentators (e.g., Briggs 1906, 65) consider the relative particle a secondary addition to the text. One way around this syntactic issue is to posit an elided quotative frame: "to whom (I say), 'Place your glory on the heavens!'" However, as others have noted, an imperative does not make sense in the context of the psalm, because YHWH's glory is already on the heavens (cf. v. 4) (so Hupfeld 1855, 149-153; Baethgen 1904, 20).

[27] So e.g., IBHS, §11.2.13b; Radak; Hengstenberg 1863, 128-9; Barthélemy 2005, 22-3 et. al.

[28] The infinitive construct form of נתן is usually תֵּת (cf. GKC §66h; JM §72i; BHRG §18.11.3) though the form נְתֹן occurs in Num 20:21 and Gen 38:9. The anomalous form in Ps 8 (תְּנָה) finds an analogy in the form מֵרְדָה in Gen 46:3 (רְדָה instead of רֶדֶת). According to Waltke and O'Connor, “the form תְּנָה is not an anomalous imperative of נתן but an infinitive construct, as if formed from the root יתן (the verb 'to give' has this form in Phoenician); compare ירד, infinitive construct רֵדָה” (IBHS, §11.2.13b [note 105]).

[29] According to this interpretation of the grammar, v.2c may be understood as a verbless clause (Subject: תנה הודך; Complement [location]: על השׁמים). “It may be interpreted: 'O Thou whose laying of Thy glory is upon the heavens...' Perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendor as being constantly repeated and not as done once for all” (Delitzsch 1883, 192).

[30] Cf. NRSV, NIV, GNB, REB, CEV, NJB, RVR95, DHH, EÜ, ZÜR

[31] So e.g., ESV: "you have established strength."

[32] The prototypical meaning of יסד is "to lay the foundations" of a building or some other structure (SDBH, entry a). It may also mean, similarly, "to found -- to build; to rebuild" (SDBH, entry b). The vast majority of occurrences of the verb, in all verbal stems, may be assigned to one of these two entries. In the piel stem and pual stem, the undergoer of the action is almost always a physical structure: a house (1 Kgs 5:31; Zech 4:9; 1 Chr 6:37), a temple (Hag 2:18; Zech 8:9; Ezra 3:6, 10), a city (Josh 6:26 [Jericho]; 1 Kgs 16:34 [Jericho]; Isa 14:32 [Zion]), a stone (Isa 28:16). There is no example of an abstract noun (e.g., "strength") as the undergoer of this action. In just two instances, the verb יסד means "appoint" or "ordain" with reference to installing into office or royal decrees (Esther 1:8 [palace staff] w/על prep.; 1 Chr 9:22 [gatekeepers]). The first example has the preposition על. The second example clearly refers to the establishment of people, though it still occurs within the domain of construction. Both examples are post-exilic. Since יסד nearly always occurs in the domain of the construction of some building, and since עז can mean “a construction that is strong and able to resist attacks” (SDBH entry b; cf. BDB, HALOT, DCH), it is best to interpret the clause in Ps 8:3 to mean “you have laid the foundations for a stronghold” or “you have built a stronghold” (so e.g. BDB, NIV, RSV, CSB, GNT?). Since strongholds are designed to “resist attacks”, this interpretation works well with the following phrase: “because of your adversaries, to stop the enemy and avenger.”

[33] So Zenger 1993, 79 and Brown 2002, 155. Alternatively, עוֹלְלִים וְיֹנְקִים may be a merism for children young and old (cf. 1 Sam 15:3; 22:19; Jer 44:7).

[34] Cf. 2 Macc 7:27: ἐλέησόν με τὴν ἐν γαστρὶ περιενέγκασάν σε μῆνας ἐννέα καὶ θηλάσασάν σε ἔτη τρία. "Have mercy on me, who carried you nine months in the womb and nursed you for three years."

[35] Tate 2001, 351. Cf. Benjamin Sommer: "The words 'babes and infants' are not to be taken literally but are a metaphor for the people who recite this psalm or for all humans who worship God" (Sommer 2020, 14*); cf. Zenger: "der schwächsten und wehrlosesten Gruppe im Volk JHWHs, die inmitten ihrer feindlichen Umgebung am Lobpreis JHWHs festhält" (1993, 79). Görg argues that the image in v. 3 is of humanity as "a royal child," citing Egyptian texts and statues that celebrate the rule of kings even in their infancy ("Der Mensch als königliches Kind nach Psalm 8,3" BLÄTTER ABRAHAMS 17, 2017).

[36] "It is an apt metaphor for ancient Israel who, trapped as a small and insignificant state between the giant superpowers of Egypt and Mesopotamia, found strength in their dependence upon their God" (Waltke 2010, 262).

[37] Some understand the prepositional phrase "Out of the mouths of nursing children" to modify the previous clause ("your glory is bestowed out of the mouths of nursing children") (cf. RSV, REB, GNT) rather than the following clause ("out of the mouths of nursing children you have founded a fortress"). But the oldest and best witnesses to the division of the text (Masoretic accents, LXX [cf. Matt 21:16], Syriac Peshitta, Jerome) group the phrase with the following clause.

[38] Lunn 2006, 296 – "MKD".

[39] "לְמַעַן is a subordinating conjunction that is also used secondarily as a preposition" (BHRG 40.36). In this clause, where is governs only a NP, it functions as a preposition (see grammatical diagram). "The clause or noun phrase with לְמַעַן typically follows the matrix clause" (BHRG 40.36).

[40] Rogerson and McKay 1977, 42.

[41] Jacobson 2014, 123. Jacobson continues, "As is well known, the mythic concept of creation as a conflict was commonly held among Israel’s neighbors. Within the Old Testament, vestiges of this mythic idea are found... It is particularly enlightening that both Psalms 8 and 74 refer to God’s might (ʿōz; cf. Isa 51:9; Ps 89:11). The term is part of the vocabulary of the creation conflict myth, lending support to the view that the phrase you have established might because of your foes, to put an end to enemy and avenger is another reference to the act of creation" (Jacobson 2014, 123-4; cf. Anderson 1972, 102; Terrien 2003, 129).

[42] E.g., Baethgen 1904, 21.

[43] Wilson 2002, 203. Cf. 1 Sam 30:26, where Israel's enemies are called "YHWH's enemies."

[44] Others have argued that "no attempt should be made to sort out one type of enemy or another" and that "the enemies in this context embody whatever or whoever threatens the divine purpose of the Creator" (Tate 2001, 353). Cf. Zenger: "die pleonastische Zusammenstellung der Feindbegriffe meint alle JHWH-widrigen Mächte und Individuen" (Zenger 1993, 79).

[45] Cf. Baethgen 1904, 21; Brown 2002, 155.

[46] Cf. BHRG §20.3.2.3 [2], (page 186).

[47] E.g. Ps 46:10, Hos 2:13; see DCH שבת hiphil 1a for more examples.

[48] BDB, DCH 1e.

[49] E.g., 2 Kgs 23:5, 11; Jer 36:29; Amos 8:4; Ps 119:119.

[50] So BDB, DCH.

[51] NIV, NLT, NRSV; cf. CEV.

[52] GNT.

[53] NET, JPS85; cf. LXX αναλυειν ("put down" NETS).

[54] Despite the agreement among the ancient translators that the כִּי in v. 4 is causal (LXX [οτι], Symmachus [γαρ], Peshitta [ܡܛܠ], Targum [מטול], Jerome [enim]), there is virtual unanimity among modern translations and commentators that כי here introduces a temporal clause.

[55] "In Ps 8:4, instead of the apodosis I exclaim which we should expect, the exclamation itself follows" (GKC 159dd; cf. IBHS 38.7a).

[56] Cf. Job 38:7; Rev. 1:20; cf. COS I:181, line 54 of the Ugaritic text "Dawn and Dusk" ["prepare (a gift) for great Shapsu and for the immutable stars"]

[57] Despite the agreement among the ancient translators that the כִּי in v. 4 is causal (LXX [οτι], Symmachus [γαρ], Peshitta [ܡܛܠ], Targum [מטול], Jerome [enim]), there is virtual unanimity among modern translations and commentators that כי here introduces a temporal clause.

[58] "In Ps. 8:4, instead of the apodosis I exclaim which we should expect, the exclamation itself follows" (GKC 159dd; cf. IBHS 38.7a).

[59] There are other striking similarities between Ps 8 and Ps 144. (e.g. compare 144:3 to 8:6).

[60] Note also the similarity in sound between אַדִּיר and אָדָם.

[61] Interrogative מה "functions as an introduction to a rhetorical question in which a speaker usually expresses a value judgment about something or someone. This value judgment is usually negative" (BHRG §42.3.6).

[62] "A result clause can be introduced by כי, notably after a question" (IBHS 38.3b). On מה followed by כי followed by yiqtol, cf. 1 Sam 18:18; 2 Kgs 8:13.

[63] This is confirmed by the n-suffixes (energic nun), which implies that the form is long yiqtol and thus imperfective aspect (Gentry 1998; Rainey 2008, 81).

[64] Stephen W. Boyd, "The Binyamin (Verbal Stems)," in Where Shall Wisdom be Found? (Winona Lake: Eisenbrauns, 2017), 120-125. Cf. HALOT: "1. to make a careful inspection... e. to be troubled about, be concerned for (Isa. 23:17; Jer. 23:2; Zech. 11:16; Ps. 8:5)."

[65] GKC 117cc; Hupfeld 1853, 160f.

[66] See DCH מעט, sections 1bc. DCH lists Ps 8:6 as an adverbial use of מעט.

[67] Delitzsch 1883, 196f.

[68] E.g., Aquila, Symmachus, Theodotion, Jerome; RSV, ASV, CSB, NASB, NLT, NVI, DELUT, SCH51, EÜ, LS1910, HΡΠ.

[69] Waltke 2010; cf. Kraus 1988, 183; Eaton 2003, 81; Gentry Kingdom Through Covenant, 2012, 196.

[70] SDBH. Cf. LXX, Peshitta, Jerome, Targum, along with a number of modern translations. The LXX translation "angels" "is probably best construed as a dynamic equivalent. B. Childs says, 'The Greek translation has offered an interpretation, but one which does not in itself do an injustice to the Hebrew'" (Waltke 2010, 268).

[71] BDB.

[72] Keel 1997, 259.

[73] Cf. NIDOTTE.

[74] This may be supported by the fact that comparative min is used with morphologically stative verbs like חסר (JM 141h).

[75] Delitzsch 1883, 196f. So also BDB 583.7b(b).

[76] So LXX, Tg, Syr; "you have made..." (NIV, NLT, ESV, NEB, NJB, LUT, HFA, NGÜ, EÜ, GNB, ZÜR, RVR-95); "you made..." (NET, GNT, CEV, NVI, DHH). Wayyiqtol is a sequential form that continues the semantics of the previous unit at the same level of discourse (Robar 2013, 2015). The question here is whether wayyiqtol continues (a) the semantics of the subordinate subjunctive clauses in v. 5 (>> "that you should cause him to lack") or (b) the past tense semantics of v. 3 (>> "you caused him to lack"). If the h-suffix marks perfective aspect and the n-suffix marks imperfective aspect (see Gentry 1998; Rainey 2008), then the first option is unlikely, because וַתְּחַסְּרֵהוּ has an h-suffix whereas the imperfective verbs of v. 5 have n-suffixes.

[77] The morphologically stative verb חסר in the qal stem can be transitive ("to lack something") or intransitive (a: "to be lacking" or b: to diminish [only in Gen 8:3, 5 according to BDB and DCH]). When the subject is a person or persons, the verb is always transitive (Gen 18:28; Deut 2:7; 8:9; 1 Kgs 11:22; Jer 44:18; Ezek 4:17; Ps 32:11; Prov 31:11), though a direct object is not grammatically required in every instance (e.g., Ps 23:1). When the subject is a thing (usually a material good), the verb is usually intransitive (1 Kgs 17:14, 16 [jar of oil]; Isa 51:14 [bread]; Eccl 9:8 [oil]; 10:3 [sense]; Song 7:3 [wine]; cf. Gen 8:3, 5 [water]). In Ps 8:6, the experiencer of the state חסר is a person (humanity). Therefore, the verb (in the piel stem) means "to cause to lack," not "to cause to be lacking" or "to cause to be less." The piel stem of verbs that are morphologically stative (like חסר) are usually factitive (i.e., the object of the verb is placed into the state indicated by the verb in the qal). "For such verbs, the Piel is an accreting stem or transitivizer, adding a core argument..." (Boyd 2017, 101).

[78] That which is lacked is either indicated by the noun מעט, so that the verb is ditransitive: "cause him to lack a little bit" (so GKC 117cc; Hupfeld 1853, 160f) or by the min prepositional phrase (מֵאֱלֹהִים.), as in Eccl 4:8. In the first case, מעט would be a second object on the mainline of the grammatical diagram ("you caused him to lack a little"). However, מעט can also function adverbially (see DCH מעט, sections 1bc. DCH lists Ps 8:6 as an adverbial use of מעט). This seems more likely in light of Eccl 4:8 (the only other instance of חסר in the piel stem), where חסר ("cause to be lacking") takes only one object (my soul) and the thing which is lacked is syntactically encoded not as a second object but as a min prepositional phrase (מטובה).

[79] ELB, cf. Goldingay 2006, 159

[80] Aquila, Jerome, cf. Nicacci 2006, 254; Craigie 2004, 105-6.

[81] LXX, Theodotion, NIV, NLT, ESV, GNT, NET, NJB, LUT, HFA, NGÜ, EÜ, ZÜR.

[82] Rainey 2008, 80-81. A past tense interpretation of the yiqtols is supported by the following considerations: (1) In Deut 32:10f, yiqtols with h-suffixes appear to be past perfective (cf. Jero 2017, 74). (2) The oldest extant interpretation of these verbs (LXX) understood them to be past perfective (aorist). (3) The yiqtol verbs are sandwiched between verbs that are more clearly past perfective (wayyiqtol in v. 6a and qatal in v. 7b). (4) The whole passage (vv. 6ff) is a reflection on the past act of creation.

[83] So Lunn 2006, 296 – "MKD".

[84] Whitekettle 2006, 751. The same phrase occurs in Joel 2:22.

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Psalm 8 Semantics

Book 1

Book 2

Book 3

Book 4

Book 5

How majestic is your name

Psalm 8

About the Grammar & Semantics Layer

About the Grammar Layer

About the Lexical Semantics Layer

About the Phrase-Level Semantics Layer

About the Verbal Semantics Layer

Psalm 8 Verbal Semantics

Psalm 8 Semantic Analysis & Diagrams

V. 1

Preferred

Notes

V. 2

Preferred

Notes

Alternative - תְּנָה as an imperative

Notes

Alternative - תנה being re-vocalized to תֻּנָּה (a pual form from the root תנה meaning "is praised")

Notes

V. 3

Preferred

Notes

V. 4

Preferred

Notes

V. 5

Preferred

Notes

V. 6

Preferred

Notes

Vv. 7-8

Preferred

Notes

V. 9

Preferred

Notes

V. 10

Preferred

Notes