Property: Discussion
From Psalms: Layer by Layer
P
I like the background sense of the tree flourishing, and then the dryness and emptiness of the chaff being scattered. Is this one path that goes through both of them, or just the idea of a path that is relevant to both? +
If the [[#Line divisions|division of lines]] is correct, then the middle line is v.10a:
:יִגְמָר־נָ֬א רַ֨ע ׀ רְשָׁעִים֮
This line has 7 syllables (cf. the middle in Ps. 6 [6:7a]) as well as some other distinguishing features: alliteration of ר; rare vocabulary (גמר); deontic modality; the particle נָא.
"The central strophe also contains the middle one of the 19 verses. This is v.10ab, which now strikes us as it shows the balance (= the word pair) of 'the wicked' versus 'the righteous.' Thus, the central verse also reflects what the poem is about: God, as a judge, shows whose side he is no by condemning the villain(s) and vindicating the speaker."'"`UNIQ--ref-00000E7A-QINU`"' +
If the [[#Line divisions|division of lines]] is correct, then the poem consists almost completely of bicola with one tricolon at the center (v.7). The tricolon has an aesthetic function as it results in 21 lines with the shortest line (v.7a, 7 syllables) at the middle. It also has a discourse function, highlighting the unique contents of section 3 (vv.7-8) and of v.7 in particular. +
If the inclusio binding together vv.4-5 is recognized (ודעו / ודמו), then ''selah'' occurs at sectional divisions (cf. Ps. 3).
*v.3b (end of line/section)
*v.5b (end of line/section) +
If תְּנָ֥ה is interpreted as an imperative (see [[#Verb forms|above]]), then this would be an incidence of paragogic ''he''. +
In Psalm 6, rare words (those occurring 10 times or less) cluster in the third section of the psalm (vv. 7-8). This section, which is indeed the “emotional peak (or nadir!)”'"`UNIQ--ref-00000D1E-QINU`"' of the psalm, is marked by dense alliteration as well as by rare vocabulary. The striking recurrence of gutturals + sonorants/sibilants (בְּֽאַנְחָתִ֗י, אַשְׂחֶ֣ה, עַרְשִׂ֥י אַמְסֶֽה, עָֽשְׁשָׁ֣ה מִכַּ֣עַס עֵינִ֑י), which gives the section cohesion and prominence, may explain the unique choice of words; these have been chosen, at least in part, for the sake of their sounds.
*'''v.7b.''' שׂחה
The verb שׂחה occurs three times in the Hebrew Bible (Isa. 25:11 [qal, x2]; Ps. 6:7 [hiphil]). In the qal stem, it means “to swim.”'"`UNIQ--ref-00000D1F-QINU`"' The Hiphil is causative: “to cause to swim” i.e., “to flood/drench.”'"`UNIQ--ref-00000D20-QINU`"' So Vulgate [Hebrew] (''natare faciam'' – “make swim/float”). Both the LXX and Aquila understand the word to mean “bathe” (λούσω/πλύνω).
*'''v.7c.''' ערשׂ
The noun עֶרֶשׂ, a synonym of מִטָּה, מִשְׁכָּב, and יָצוּעַ, refers to a “couch” or a “divan.”'"`UNIQ--ref-00000D21-QINU`"' This was a raised (Ps. 132:3) and covered (Prov. 7:16) platform, used during sleep, sex (Prov. 7:16; Song 1:16), and sickness (Ps. 6:7; 41:4). “The Semites from Canaan did not usually sleep on raised beds, but rather on skins spread on the floor. When the bed was a piece of raised furniture, it took a form similar to beds used in most cultures today.”'"`UNIQ--ref-00000D22-QINU`"'
*'''v.7c.''' מסה
The verb מסה (cf., מסס) occurs only in the hiphil stem (Josh. 14:8; Ps. 6:7; 39:12; 147:18). It means literally to “melt” or to “dissolve into liquid” (cf., the melting of ice in Ps. 147:18). In Psalm 6, it is used in the hyperbolic image of a flood of tears turning a couch to liquid. So LXX (βρέχω – “make wet,” cf. Lk. 7:38), Aquila (τήκω – “melt”), Targum (טמשׁ – “immerse”), and Vulgate (''rigabo'' – “make wet”).
*'''v.8a.''' עשׁשׁ
The verb עשׁשׁ occurs three times in the Bible, only in the Psalms (Ps. 6:8 [עֵינִי]; 31:10 [עֵינִי], 11 [עֲצָמַי]) in the qal stem. It is a stative verb (Ps. 31:11, עָשֵׁשָׁה). It’s precise meaning is uncertain. HALOT gives the following options, “(a) to become dark, clouded is acceptable for Ps. 6:8 and 31:10, and (b) to be weak is not necessarily excluded; on the other hand (c) to decompose is only relevant for Ps. 31:11; in all instances (d) to swell up is possible and therefore to be preferred.”'"`UNIQ--ref-00000D23-QINU`"' In Ps. 6:8, the first option is reflected in the Targum (חשׁך) and the Vulgate (''caligavit''), and the fourth option seems to have been taken by Symmachus (ἐφλεγμαίνω).
*'''v.8b.''' עתק
The verb עתק, occurring four times in the qal stem (Ps. 6:8; Job 14:18; 18:4; 21:7), has the concrete meaning “move (away)” (Job 14:18; 18:4).'"`UNIQ--ref-00000D24-QINU`"' This is metaphorically extended to mean “move on in years” i.e., “to be/grow old” (Ps. 6:8; Job 21:7). So LXX (ἐπαλαιώθην, “I have grown old”). The experiencer of the verb in Ps. 6:8 is either the Psalmist’s eye (עתקה // עיני; MT, Syriac, Targum), which has become worn out by so much crying, or the Psalmist himself (עתקתי; LXX, Aquila, Symmachus, Vulgate [Hebrew]). (See below on [[#Variants|Variants]])
Lines marked with an asterisk (*) are disputed.
:לַ֭מְנַצֵּחַ עַלְמ֥וּת לַבֵּ֗ן מִזְמ֥וֹר לְדָוִֽד׃
:2a אוֹדֶ֣ה יְ֭הוָה בְּכָל־לִבִּ֑י
:2b אֲ֜סַפְּרָ֗ה כָּל־נִפְלְאוֹתֶֽיךָ׃
:3a אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה בָ֑ךְ
:3b אֲזַמְּרָ֖ה שִׁמְךָ֣ עֶלְיֽוֹן׃
:4a בְּשׁוּב־אוֹיְבַ֥י אָח֑וֹר
:4b יִכָּשְׁל֥וּ וְ֜יֹאבְד֗וּ מִפָּנֶֽיךָ׃
:5a כִּֽי־עָ֭שִׂיתָ מִשְׁפָּטִ֣י וְדִינִ֑י
:5b יָשַׁ֥בְתָּ לְ֜כִסֵּ֗א שׁוֹפֵ֥ט צֶֽדֶק׃
:6a גָּעַ֣רְתָּ ג֭וֹיִם אִבַּ֣דְתָּ רָשָׁ֑ע *
:6b שְׁמָ֥ם מָ֜חִ֗יתָ לְעוֹלָ֥ם וָעֶֽד׃
:7a הָֽאוֹיֵ֙ב׀ תַּ֥מּוּ חֳרָב֗וֹת לָ֫נֶ֥צַח
:7b וְעָרִ֥ים נָתַ֑שְׁתָּ *
:7c אָבַ֖ד זִכְרָ֣ם הֵֽמָּה׃ *
:8a וַֽ֭יהוָה לְעוֹלָ֣ם יֵשֵׁ֑ב *
:8b כּוֹנֵ֖ן לַמִּשְׁפָּ֣ט כִּסְאֽוֹ׃
:9a וְה֗וּא יִשְׁפֹּֽט־תֵּבֵ֥ל בְּצֶ֑דֶק
:9b יָדִ֥ין לְ֜אֻמִּ֗ים בְּמֵישָׁרִֽים׃
:10a וִ֨יהִ֤י יְהוָ֣ה מִשְׂגָּ֣ב לַדָּ֑ךְ
:10b מִ֜שְׂגָּ֗ב לְעִתּ֥וֹת בַּצָּרָֽה׃
:11a וְיִבְטְח֣וּ בְ֭ךָ יוֹדְעֵ֣י שְׁמֶ֑ךָ
:11b כִּ֤י לֹֽא־עָזַ֖בְתָּ דֹרְשֶׁ֣יךָ יְהוָֽה׃
:12a זַמְּר֗וּ לַ֭יהוָה יֹשֵׁ֣ב צִיּ֑וֹן
:12b הַגִּ֥ידוּ בָ֜עַמִּ֗ים עֲלִֽילוֹתָֽיו׃
:13a כִּֽי־דֹרֵ֣שׁ דָּ֭מִים אוֹתָ֣ם זָכָ֑ר
:13b לֹֽא־שָׁ֜כַ֗ח צַעֲקַ֥ת עֲנָיִים׃
:14a חָֽנְנֵ֬נִי יְהוָ֗ה *
:14b רְאֵ֣ה עָ֭נְיִי מִשֹּׂנְאָ֑י *
:14c מְ֜רוֹמְמִ֗י מִשַּׁ֥עֲרֵי מָֽוֶת׃
:15a לְמַ֥עַן אֲסַפְּרָ֗ה כָּֽל־תְּהִלָּ֫תֶ֥יךָ *
:15b בְּשַֽׁעֲרֵ֥י בַת־צִיּ֑וֹן *
:15c אָ֜גִ֗ילָה בִּישׁוּעָתֶֽךָ׃ *
:16a טָבְע֣וּ ג֭וֹיִם בְּשַׁ֣חַת עָשׂ֑וּ
:16b בְּרֶֽשֶׁת־ז֥וּ טָ֜מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽם׃
:17a נ֤וֹדַ֙ע׀ יְהוָה֘ מִשְׁפָּ֪ט עָ֫שָׂ֥ה
:17b בְּפֹ֣עַל כַּ֭פָּיו נוֹקֵ֣שׁ רָשָׁ֑ע
::הִגָּי֥וֹן סֶֽלָה׃
:18a יָשׁ֣וּבוּ רְשָׁעִ֣ים לִשְׁא֑וֹלָה
:18b כָּל־גּ֜וֹיִ֗ם שְׁכֵחֵ֥י אֱלֹהִֽים׃
:19a כִּ֤י לֹ֣א לָ֭נֶצַח יִשָּׁכַ֣ח אֶבְי֑וֹן
:19b תִּקְוַ֥ת עֲנִויִּם תֹּאבַ֥ד לָעַֽד׃
:20a קוּמָ֣ה יְ֭הוָה אַל־יָעֹ֣ז אֱנ֑וֹשׁ
:20b יִשָּׁפְט֥וּ ג֜וֹיִ֗ם עַל־פָּנֶֽיךָ׃
:21a שִׁ֨יתָ֤ה יְהוָ֙ה׀ מוֹרָ֗ה לָ֫הֶ֥ם
:21b יֵדְע֥וּ גוֹיִ֑ם *
:21c אֱנ֖וֹשׁ הֵ֣מָּה סֶּֽלָה׃ *
Watson recognizes a total of 44 lines (22 bicola), "which is what could be expected if each letter [א – כ] were assigned four cola (11 x 4 = 44)."'"`UNIQ--ref-00000FC0-QINU`"' Each verse consists of two lines (cola), except vv.6, 7, 14, 15, each of which have three lines. Fokkelman divides each of these verses (vv.6, 7, 14, 15) into two lines (bicola), thus arriving at 40 lines (20 bicola) for the total.'"`UNIQ--ref-00000FC1-QINU`"'
*'''vv.6-7.''' The first issue here is whether הֵמָּה ends the final line of v.7 (MT [''silluq'']; also, G, T, V [S omits המה entirely]) or begins the first line of v.8 (so ''BHS''). It most likely ends the line for the following reasons: (1) The external evidence (MT, G, T, V) supports this division; (2) Verses 8,9,10,11 each begin with the letter ''waw''. This unity is disrupted if המה begins v.8a; (3) The unity of vv.8-11 as they stand is further indicated by an ''inclusio'' (יהוה, first word of v.8a and last word of v.11b); (4) The pronoun הֵמָּה concludes the psalm (v.21), making a structurally parallel occurrence (at the end of a section = ''epiphora'') more likely. Note also the prosodic similarities between v.7 (4 words / 5 words) and v.21 (4 words / 5 words), which also have the same set of accents in the MT. With regard to its syntactic function, הֵמָּה "serves to give strong emphasis to [the] suffix of the same person which precedes [זִכְרָם]" (right dislocation).'"`UNIQ--ref-00000FC2-QINU`"'
*'''vv.14-15.''' "The poet regularly employs the technique of placing two verbal predicates in one colon, and usually such a colon also shows a balance of two clauses of two words each. Thanks to this circumstance we may safely consider 9:14-15 bicola. Thus is seems characteristic of this (seventh) strophe to make long cola.'"`UNIQ--ref-00000FC3-QINU`"'
More complete explanations of the words used in Psalm 1 can be found in the UBS Translators Handbook on the Psalms'"`UNIQ--ref-000008AD-QINU`"' and in commentaries like the ''Word Biblical Commentaries'' series.'"`UNIQ--ref-000008AE-QINU`"' A few words that may cause difficulties for translators are highlighted here.
'''v. 1'''
*אַשְׁרֵי הָאִישׁ – (see [[#Rare words|below]])
*ְהָלַך – (see [[#Semantically/thematically related words|below]])
*עֵצָה – This word most often refers to the “counsel” or “guidance” one receives from others. To “walk in the advice of the wicked” means to allow their evil ideas to impact and determine one’s behavior.
*רְשָׁעִים – (see [[#Repeated words|below]])
*דֶּרֶךְ – (see [[#Repeated words|below]])
*עָמַד – (see [[#Semantically/thematically related words|below]])
*מוֹשָׁב – (see [[#Repeated words|below]])
*לֵצִים – (see [[#Semantically/thematically related words|below]])
*יָשָב – (see [[#Repeated words|below]])
'''v. 2'''
*תּוֹרָה – (see [[#Repeated words|below]])
*יֶהְגֶּה – The word הָגָה is not as much ‘meditate’ but ‘mutter.’ The idea is not that the blessed person thinks on the law day and night, but the law is actually on his or her lips. The problem with the translation into English is that ‘he mutters his law’ does not sound like a good thing necessarily. Something like ‘muses’ might be better or ‘chews on’, but both of these miss the muttering component. It might be best to put a footnote with ‘muse’ to indicate that speaking is involved. It has been translated "meditate/think about (ESV, NRSV, NASB, NIV, NET, NLT, CEV) < "study" (NJPS, TEV).
'''v. 3'''
*עֵץ – (see [[#Semantically/thematically related words|below]])
*שָׁתוּל – (see [[#Rare words|below]])
*פַּלְגֵי מַיִם – (see [[#Semantically/thematically related words|below]])
*בְּעִתּוֹ – (see [[#Semantically/thematically related words|below]])
'''v. 4'''
*מֹץ – (see [[#Semantically/thematically related words|below]])
'''v. 5'''
*מִשְׁפָּט – It is difficult to tell whether מִשְׁפָּט means ‘lawcourt’ (as in the place) or as referring to the act of making a ruling. Both are possible. The former is suggested by the parallel to בַּעֲדַת, but the latter fits the context as well.
*יָקֻמוּ – (see [[#Semantically/thematically related words|below]])
*עֵדָה – This concept is not necessarily limited to a local assembly of people, like a local synagogue. It may refer to the regular public meetings at the sanctuary (tabernacle or temple) as well. It is normally a large crowd of people.
'''v. 6'''
*יוֹדֵעַ – To “know a way” means, in its most basic sense, “to recognize-acknowledge a pathway, route, or prescribed way of life” (see Jos. 3:4, Job 21:14, Ps. 67:2, Isa. 42:16, Jer. 5:4-5). In the OT and a covenantal context, the verb ידע has a relational implication: Yahweh in personal relationship with his faithful people. When the stative ידע is used verbally as a participle, it may mean ‘care for’ (see Prov. 12:10; 29:7). In this case, the “way of the godly” is not their behavior, but their course of life or destiny. Alternatively, the word may indicate familiarity and suggest that God walks with the righteous on their pathway. It could also refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (“the LORD rewards the behavior of the godly”). It has been translated "knows" (ESV, NASB), "watches over/guards/protects" (NRSV, NIV, NET, NLT), "guides" (TEV), "cherishes" (NJPS).
*צַדִּיקִים – (see [[#Repeated words|below]])
*תֹּאבֵד – (see [[#Semantically/thematically related words|below]])
Naturally, the entire psalm is expressed as direct speech, a prayer to the Lord, especially vv. 2 and 8; moreover, it also incorporates a direct quote that ironically (but typically for psalmic discourse) illustrates popular negative opinion about the psalmist (v. 3b).
Jacobson makes the following generalization about the ''discourse'' function of enemies' speech directed against the psalmist: "Because enemy quotations in which the enemies attack the Psalmist are both less frequent and more subtle than the quotations in which the enemies attack God, less uniform conclusions can be drawn about their formal role. These quotations do not seem to occur as the culmination of the they-complaint nor do they function as significantly at the turning point of the psalm. Nor does the content of these quotations play a central role in the psalms in which they occur."'"`UNIQ--ref-00000AF2-QINU`"' Psalm 3 appears to be an exception to Jacobson's general observation, since in Psalm 3 the enemies' speech (v. 3b) does appear at the culmination of the complaint (vv. 2-3), a turning point in the psalm.
Jacobson also comments on the ''rhetorical'' function of enemies' speech directed against the psalmist: "When the psalmist quotes words in which the enemy originally performed an illocutionary act, the psalmist is re-performing that original illocutionary action for her current audience–God–in order to persuade God (perlocutionary act) to answer her prayer."'"`UNIQ--ref-00000AF3-QINU`"' +
No independent personal pronouns in this psalm. +
No other words for God. +
No personal pronouns in this psalm! Perhaps because it is short? Search how many psalms have no pronouns, or pronouns per word average across the psalms. +
Not sure how well this will work +
Object suffixes appear only in the first half of the psalm, sections 1 (vv.2-4) and 2 (vv.5-6). +
One path or two paths? +
Psalm 1 begins (v. 1) and ends (v. 6) with the conceptual metaphor LIFE is a [[Image::pathway|PATHWAY]] (דֶּרָךְ). +
Psalm 1 contains 6 parallelisms:
*'''v. 1.''' Parallelism of similarity, with a structure of intensification: from walking to standing to sitting, from counsel to way to scoffers.
*'''v. 3.''' Parallelism of specification, planted to yielding fruit (which most normally do) to not withering (which less do), to prospering. It is a structure of intensification.
*'''v. 4.''' Parallelism of addition/expansion, extra information about the wicked is added.
*'''v. 5.''' Parallelism of similarity, the wicked and sinners are synonymous, a word-pair, and although judgment and congregation are not synonymous, but indirectly related concepts of the gathering of the righteous.
*'''v. 6.''' Parallelism of similarity indicated with contrast, with chiasm, contrasting the righteous and the wicked and the end destination of each. The parallelism does not seem to be tight but there must be a general idea of prosperity for the righteous and destruction for the wicked.
**"The bicolic v. 6 serves as a summary by giving the competitors one half-verse each. Besides balance, there is also disruption of balance. God is on the side of the righteous, which makes the latter the target and grammatical object of God's interest. In the final clause, the other is degraded so far that he is neither grammatical subject nor object any more. His 'way' is a dead end: by using an intransitive verb, the original Hebrew suggests that misconduct is a process without God, which by itself and autonomously leads to a painful end."'"`UNIQ--ref-00000900-QINU`"'
{|style="margin: auto;"
|+'''v.1.'''
|-
| || || <span style="color:#0000FF">אַ֥שְֽׁרֵי־הָאִ֗ישׁ אֲשֶׁ֤ר׀</span>
|-
| <span style="color:#A52A2A"><sup>c</sup>רְשָׁ֫עִ֥ים</span> || <span style="color:#FFA500"><sup>b</sup>בַּעֲצַ֪ת</span> || <span style="color:#008000"><sup>a</sup>לֹ֥א הָלַךְ֘</span>
|-
| <span style="color:#008000"><sup>a</sup>לֹ֥א עָמָ֑ד</span> || <span style="color:#A52A2A"><sup>c'</sup>חַ֭טָּאִים</span> || <span style="color:#FFA500"><sup>b'</sup>וּבְדֶ֣רֶךְ</span>
|-
| <span style="color:#008000"><sup>a</sup>לֹ֣א יָשָֽׁב׃</span> || <span style="color:#A52A2A"><sup>c'"`UNIQ--nowiki-00000901-QINU`"'</sup>לֵ֜צִ֗ים</span> || <span style="color:#FFA500"><sup>b'"`UNIQ--nowiki-00000902-QINU`"'</sup>וּבְמוֹשַׁ֥ב</span>
|}
{|style="margin: auto;"
|+'''v.2.'''
|-
| || <span style="color:#FF0000"><sup>b</sup>חֶ֫פְצ֥וֹ</span> || <span style="color:#0000FF"><sup>a</sup>בְּתוֹרַ֥ת יְהוָ֗ה</span> || כִּ֤י אִ֥ם
|-
| <sup>c</sup>יוֹמָ֥ם וָלָֽיְלָה׃ || <span style="color:#FF0000"><sup>b'</sup>יֶהְגֶּ֗ה</span> || <span style="color:#0000FF"><sup>a'</sup>וּֽבְתוֹרָת֥וֹ</span>
|}
{|style="margin: auto;"
|+'''v.5.'''
|-
| <span style="color:#C71585"><sup>c</sup>בַּמִּשְׁפָּ֑ט</span> || <span style="color:#A52A2A"><sup>b</sup>רְ֭שָׁעִים</span> || <span style="color:#FF0000"><sup>a</sup>לֹא־יָקֻ֣מוּ</span> || עַל־כֵּ֤ן׀
|-
| <span style="color:#C71585"><sup>c'</sup>בַּעֲדַ֥ת צַדִּיקִֽים׃</span> || <span style="color:#FF0000"><sup>a'</sup>⟨ ⟩</span> || <span style="color:#A52A2A"><sup>'b</sup>וְ֜חַטָּאִ֗ים</span>
|}
{|style="margin: auto;"
|+'''v.6.'''
|-
| <span style="color:#FF0000"><sup>d</sup>צַדִּיקִ֑ים</span> || <span style="color:#008000"><sup>c</sup>דֶּ֣רֶךְ</span> || <span style="color:#9932CC"><sup>b</sup>יְ֭הוָה</span> || <span style="color:#0000FF"><sup>a</sup>יוֹדֵ֣עַ</span> || כִּֽי־
|-
| || <span style="color:#0000FF"><sup>a'</sup>תֹּאבֵֽד׃</span> || <span style="color:#FF0000"><sup>d'</sup>רְשָׁעִ֣ים</span> || <span style="color:#008000"><sup>c'</sup>וְדֶ֖רֶךְ</span>
|}
Psalm 2 uses “direct discourse” to delineate the global structure.
*Each stanza ends in a significant quotation (direct speech)—except for the last, where the silence of acquiescence is presupposed (the worldly kings have nothing more to say). See the [[#Character Features|table]] below.
*The inner quotation of v. 3 brings stanza A to a close on an ironic note of defiance; it is incongruous for created beings to issue such self-commands (cohortatives) to their Creator!
*The direct quotation of v. 6 both parallels and also dramatically responds to that of the enemies in v. 3. As in the case of stanza A, this quotation, now by Yahweh, brings stanza B to a close (parallel end closures, or structural ''epiphora''). Fokkelman also notes that "verses 3 and 6 are both embedded speech that has not been marked by an ''inquit''. The characters speaking here (the rulers of the earth versus God) do so in the first person (plural versus singular). In this way, the poetic lines form a parallelism at strophe level. Strophe 3 becomes even more explicit, as it announces in 7a + 7bα that God is quoted here."'"`UNIQ--ref-00000A15-QINU`"'
*The speaker shifts from Yahweh in v. 6 to his chosen king in v. 7, thus also underscoring the support for a stanza break at this point. So Fokkelman writes, "The first person of the speaker in v.7a, who is expressly not the 'I' in v.6, marks the beginning of a strophe."'"`UNIQ--ref-00000A16-QINU`"'
*The quotation of the LORD’s “decree” concludes the stanza (C) once more with embedded direct discourse (as in stanzas A and B). "God even speaks in seven clauses (here = cola) so that this strophe, after six introductory words, may be termed a complete divine oracle."'"`UNIQ--ref-00000A17-QINU`"' +
Psalm 5:10 (LXX) is quoted by Paul in Rom. 3:13 within a catena of OT quotations, mostly from the psalms, that indict the human condition and show that all, both Jews and Greeks, are under sin. +
Psalm 8 is a hymn of '''praise''', written "in direct address to God, the only such hymn in the Old Testament composed completely in the form of such address."'"`UNIQ--ref-00000EC6-QINU`"' See below on [[#Genre|Genre]]. +