Psalm 8/Lexical Semantics

From Psalms: Layer by Layer
Jump to: navigation, search

Lexical Semantics

Difficult Words

  • vv.2a,10a.
אַדִּיר occurs 28 times (including Ezek. 17:8), indicating (1) what is mighty/powerful, hence magnificent/majestic/splendid/stately (mighty waters [Ex. 15:10; Ps. 93:4]; splendid vine [Ezek. 17:8]; stately tree [Ezek. 17:23; 2 Chron. 11:2]; mighty ship [Isa. 33:21]; mighty nations [Ezek. 32:18]; mighty kings [Ps. 136:18]; mighty gods [1 Sam. 4:8]; glorious military leader [Ps. 76:5]); (2) leaders/kings who are of dignity, high rank, and great military prowess, someone superior by virtue of rank, social class, rule, or strength (Jdg. 5:13, 25; Isa. 10:34 & 33:21 [of Yahweh]; Jer. 14:3; 25:34-36; 30:21; Nah. 2:6; 3:18; Ps. 16:3; Neh. 3:5; 10:30; 2 Chron. 23:20). Since Yahweh is addressed as Lord/Ruler, אַדִּיר in the context refers to his kingly majesty with the idea of "might" close to the fore. Enemies and strength are in the context.
שֵׁם – The name of God stands for God himself–his character and person–and for his reputation–his revelation of himself. In all the earth, he is, and is known as mighty–having kingly majesty.
  • v.3.
עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ – This pair of participles may form a hendiadys: "nursing children" (cf. v.3c: "avenging enemy"). Note that, since "the Hebrew women were accustomed to suckle their children for a long period (cf. 2 Macc. 7:27), יונק may refer to "a little child which is able to lisp and speak."[1] Alternatively, עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ may be a merism (cf. 1 Sam. 15:3; 22:19; Jer. 44:7).
יסד – "to found" (fix firmly, immovable, solid). יסד may also mean "appoint" and "ordain" with reference to installing into office or royal decrees (cf. 1 Chron. 9:22; Est. 1:8), but this meaning is uncommon, only found in the post-exilic books–Ps. 8 is Davidic–and does not seem to work within the context of Ps. 8:3 (עֹז).
עֹז – "stronghold." "Koehler-Baumgartner (first edition) proposes a II עֹז 'protection, refuge, shelter,' w. forms identical w. I עֹז ‘strength’, but derived fm. עוז ‘take shelter’ rather than fm. עזז ‘be strong’; this proposal has not won acceptance, and recently others have suggested for the cited passages the meaning 'fortress.'"[2] Places where עֹז possibly/probably means "stronghold," i.e., a place of defensive/offensive power, include Jer. 16:19; Ps. 28:7-8; 46:2; 59:10, 18 (cf. Prov. 14:26; 24:5). This meaning fits the context of the usage in Ps. 8:3, where עֹז is the object of יסד ('to found' [of buildings, cities, etc.]) and where enemies are mentioned.
צוֹרְרֶיךָ – While "foes" appear often in the Psalter, this is the first (and surprising) mention of God's foes. The reference is usually explained in terms of "the foes that God overcomes in the process of creation" (cf. Ps. 74).[3] Yet this concept of a creation conflict has been discredited in recent years. It is better to see the reference to God's enemies in light of the context of the Psalter as a book. God's enemies are those who rebel against his rule and the rule of his anointed king (cf. Ps. 2).
  • v.5b.
תִּפְקְדֶנּוּ – "'There is probably no other Hebrew verb that has caused translators as much trouble as pqd'[4] – despite the fact that this word is attested in most, if not all, of the ancient Semitic languages and the seeming legion of studies devoted to it... With God as Agent, פקד expresses an intense personal attention, including careful inspection, which triggers appropriate action, whether positive (i.e., assistance) or negative (i.e., punishment)."[5] 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)."[6],

References to God

Definition Feature being studied Occurrences Sections where this feature is present or absent Clustering Intersection Connections Structure
אֱלֹהִים (third person) v.6a
אָדוֹן (second person) vv.2a, 10a beginning (v.2) and ending (v.10) of psalm v.2–v.10 Inclusion
יהוה (second person) vv.2a, 10a beginning (v.2) and ending (v.10) of psalm v.2–v.10 Inclusion
  • The plural אֲדֹנֵינוּ is a plural of majesty[7] or rank[8]. It may refer to human masters (proprietors, slave-holders, husbands, prophets, governors, princes, and kings[9]). When referring to God, it is "used to emphasize Yahweh's rule over all the world."[10]
  • אֱלֹהִים (v.6a). Bratcher and Reyburn list four common interpretations of אלהים in this verse:[11]
  1. God: the ancient Greek versions by Aquila, Symmachus, and Theodotion; Jerome; ASV, RSV, TEV.
  2. "Angels": Septuagint ([ἀγγέλους] quoted in Heb. 2.7), Syriac, Targum, Vulgate; KJV, NAB, ZÜR, FRCL, NJV footnote.
  3. "The gods": Dahood. NIV has 'the heavenly beings.'
  4. 'A god': NEB, BJ, NJB, TOB, SPCL. Mft and NJV have 'little less than divine'; almost divine' also represents this meaning.

These four options may be boiled down to two, which, in English translation, is basically an issue of capitalization: (1) God; (2-4) god(s)/angels. "A valiant effort to support the interpretation of 'God' was made by Donald Glenn.[12] His approach is flawed because a sentence such as ‘you (God–second person address) have made him a little lower than God (third person address)’ is ungrammatical in Hebrew.”[13] So also Kraus: “Because the psalmist is addressing Yahweh (v.2)... we will presumably have to translate אלהים with ‘divine beings,’ ‘heavenly beings.’”[14] However, Kraut argues that "the entire structure of the psalm is built upon the juxtaposition of God’s powers in the first part of the psalm with the powers of man in the second portion of the psalm. Therefore, when the psalmist notes that God has made man slightly less than אֱלֹהִים, the comparison can only be between the powers of God himself, specified in the previous five verses, and those that he bestowed upon mankind, to be specified in the verses that immediately follow."[15]
This feature is considered relevant for this psalm.,

Repeated words

Definition Feature being studied Occurrences Sections where this feature is present or absent Clustering Intersection Connections Structure
ים וּדְגֵ֣י הַיָּ֑ם (v.9a); אָרְח֥וֹת יַמִּֽים (v.9b) v.9 end of fourth section (vv.8-9) and the body of the psalm forms connection between parallel lines (v.9ab) Gives cohesion to v.9
ארץ בְּכָל־הָאָ֑רֶץ (v.2b); בְּכָל־הָאָֽרֶץ (v.10b) beginning (v.2) and ending (v.10) of psalm connects opening (v.2) and closing (v.10) Inclusion
כֹּל בְּכָל־הָאָ֑רֶץ (v.2a); כֹּ֝ל (v.7b); כֻּלָּ֑ם (v.8a); בְּכָל־הָאָֽרֶץ (v.10b) vv.7b-8a beginning (v.2) and ending (v.10) of psalm; last line of 3rd section (v.7b); first line of 4th section (v.8a) connects opening (v.2) and closing (v.10); connects sections 3 (vv.6-7) and 4 (vv.8-9). Inclusion (vv.2b, 10b); Anadiplosis (vv.7b-8a); give cohesion to sections 3-4 (vv.6-9)
מעשׂה מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ (v.4a); בְּמַעֲשֵׂ֣י יָדֶ֑יךָ (v.7a) Both occurrences are plural and in the construct state with semantically and morphologically related nouns (אֶצְבְּעֹתֶ֑יךָ / יָדֶ֑יךָ). There is an "evident correspondence between מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ in verse 4 and בְּמַעֲשֵׂ֣י יָדֶ֑יךָ in verse 7, which has spurred some scholars to speculate upon the different nuances reflected by each phrase. However, the structural significance of the phrases, which help solidify the skeleton of the chiasm that is embedded within the psalm, has been largely over- looked.[16]. These phrases "help solidify the skeleton of the chiasm that is embedded within the psalm."[17].
שׁמים עַל־הַשָּׁמָֽיִם (v.2c); שָׁ֭מֶיךָ (v.4a); צִפּ֣וֹר שָׁ֭מַיִם (v.9a) beginning of first (vv.2c-3) and second (vv.4-5) sections Kraut argues that vv.2c-3a and v.9 constitute elements B and B' in the Psalm's chiastic structure.[18]. Repetition of שׁמים forms one point of connection between these verses. Anaphora (vv.2c, 4a); reinforces chiastic structure (vv.2c-3a [B] – v.9 [B']).
שׁם שִׁמְךָ (vv.2b, 10b) beginning (v.2) and ending (v.10) of psalm connects opening (v.2) and closing (v.10) Inclusion
אַדִּ֣יר vv.2b, 10b beginning (v.2) and ending (v.10) of psalm connects opening (v.2) and closing (v.10) Inclusion
2a יהוה אֲדֹנֵנוּ
2b אַדִּיר שִׁמָךָ בכָל הָאָרֶץ
2c עַל־הַשָּׁמָֽיִם
3a
3b
3c
4a שָׁ֭מֶיךָ מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ
4b
5a
5b
6a
6b
7a בְּמַעֲשֵׂ֣י יָדֶ֑יךָ
7b כֹּ֝ל
8a כֻּלָּ֑ם
8b
9a צִפּ֣וֹר שָׁ֭מַיִם וּדְגֵ֣י הַיָּ֑ם
9b אָרְח֥וֹת יַמִּֽים
10a יהוה אֲדֹנֵנוּ
10b אַדִּיר שִׁמָךָ בכָל הָאָרֶץ
  • Repetition of כֹּל (x4) emphasizes the universality of divine/human dominion. 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"[19]
  • About half of the repeated words refer to the spheres of divine/human dominion (land [ארץ] x2, sky [שׁמים] x3, sea [יָם] x2). Again, 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׃).


This feature is considered relevant for this psalm.,

Common word pairs

Definition Feature being studied Occurrences Sections where this feature is present or absent Clustering Intersection Connections Structure
ה֜וֹדְךָ֗/עֹ֥ז (cf. Ps. 96:6) vv.2c/3b
הָאָ֑רֶץ/הַשָּׁמָֽיִם v.2bc
תִזְכְּרֶ֑נּוּ//תִפְקְדֶֽנּוּ (cf. Ps. 106:4) v.5ab
יָדֶ֑יךָ//רַגְלָֽיו (cf. Ps. 22:17; 31:9; 36:12; 91:21 [כַּף]; Ps. 115:7) v.7ab
אֱנ֥וֹשׁ//אָ֝דָ֗ם (cf. Ps. 73:5; 90:3; 144:3) v.5ab
צוֹרְרֶ֑יךָ//א֝וֹיֵ֗ב (cf. Ps. 143:12) v.3c

,

Semantically/thematically related words

Definition Feature being studied Occurrences Sections where this feature is present or absent Clustering Intersection Connections Structure
Words associated with ruling/royalty אֲדֹנֵ֗ינוּ (v.2a), אַדִּ֣יר (v.2b), ה֝וֹדְךָ֗ (v.2c), עֹ֥ז (v.3b), וְכָב֖וֹד וְהָדָ֣ר (v.6b), תְּעַטְּרֵֽהוּ (v.6b), תַּ֭מְשִׁילֵהוּ (v.7a), תַֽחַת־רַגְלָֽיו (v.7b), אֲדֹנֵ֑ינוּ (v.10a), אַדִּ֥יר (v.10b) vv.2, 6-7, 10 beginning (v.2) and ending (v.10) of psalm Conceptual connection between divine dominion (vv.2, 10) and human dominion (vv.6-7). Yahweh rules through humans (cf. Ps. 2). Royal language frames the psalm (vv.2, 10), give cohesion and prominence to Section 3 (vv.6-7)
Creatures צֹנֶ֣ה וַאֲלָפִ֣ים (v.8a); בַּהֲמ֥וֹת שָׂדָֽי (v.8b); צִפּ֣וֹר שָׁ֭מַיִם וּדְגֵ֣י הַיָּ֑ם (v.9a); עֹ֝בֵ֗ר אָרְח֥וֹת יַמִּֽים (v.9b) vv.8-9 Gives cohesion to vv.8-9. Note that the creatures mentioned in v.8 were created on Day 6 and those in v.9 were created on Day 5.
Realms of creation ארץ (vv.2, 10); שׁמים (vv.2c, 4a, 9a); ים (v.9ab) forms parallels between lines (v.8ab [6th-day creatures]; v.9ab [5th-day creatures]) and connections between bicola (vv.8-9)

"The unity of the psalm is... manifest by the pervasive kingship language used in the text, with all of the royal qualities being either explicitly qualities of Yahweh or qualities divinely given to others. The five words for royal qualities in the psalm are אַדִּיר, "glorious," (vv.2b,10b), הוֹד, "majesty," (v.2c), עֹז "strength" (v.3b), כָבוֹד וְהָדָר, "glory and honor" (v.6b). All of these are strong words indicating strength, power, and glory associated with God as King, Creator, and Divine Warrior. They each have shades of meaning, but they refer to essentially the same royal qualities."[20]
This feature is considered relevant for this psalm.,

Rare words

Definition Feature being studied Occurrences Sections where this feature is present or absent Clustering Intersection Connections Structure
צֹנֶה v.8a
אֶלֶף וַאֲלָפִ֣ים (v.8a)
עטר (piel) תְּעַטְּרֵֽהוּ (v.6b)
  • v.8a. צֹנֶה: "orthographic variant of צאנה (as in some MSS): צֹאן: either with fem. ending -eh (Bauer-L. Heb. 546m; cf. R Meter Gramm. 42.5) or archaic ending -ay > -eh (KBL; cf. Bauer-L. Heb. 587k) Ps. 8:8; perhaps a by-form of צֹנָא sf. צֹנַאֲכֶם Num. 32:24, or rd. with MSS, SamP. צאנכם (KBL; BHS): flocks.[21]


This feature is considered relevant for this psalm.

  1. ↑ C.F. Keil and F. Delitzsch, Biblical commentary on the Old Testament, Psalms (Grand Rapids: Eerdmans).
  2. ↑ Holladay, 269.
  3. ↑ Nancy L. deClaisse-Walford, Rolf A. Jacobson, and Beth LaNeel Tanner, The Book of Psalms, The New International Commentary on the Old Testament (Grand Rapids, Michigan: Eerdmans, 2014).
  4. ↑ E.A. Speiser, "Census and Ritual Expiation in Mari and Israel," BASOR 149 (1958) 21.
  5. ↑ Stephen W. Boyd, "The Binyamin (Verbal Stems)," in Where Shall Wisdom be Found? (Winona Lake: Eisenbrauns, 2017), 120-125.
  6. ↑ HALOT, 956.
  7. ↑ GKC, 124i.
  8. ↑ BDB.
  9. ↑ BDB.
  10. ↑ Eissfeldt, אָדוֹן, TDOT.
  11. ↑ Robert Bratcher and William Reyburn, A Handbook on Psalms, UBS Handbook Series (New York: United Bible Societies, 1991), 82.
  12. ↑ Donald Glenn, "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology," in Walvoord: A Tribute, ed. Donald K. Campbell (Chicago: Moody, 1982), 39-51.
  13. ↑ Peter Gentry and Stephen Wellum, Kingdom through Covenant : A Biblical-Theological Understanding of the Covenants (Wheaton: Crossway, 2012), 196.
  14. ↑ Hans-Joachim Kraus, Psalms 1-59: A Commentary, trans. Hilton Oswald (Minneapolis: Augsburg Publishing House, 1988), 183.
  15. ↑ Judah Kraut, "The Birds and the Babes: The Structure and Meaning of Psalm 8," The Jewish Quarterly Review 100, no. 1 (Wint 2010): 10–24.
  16. ↑ Judah Kraut, "The Birds and the Babes: The Structure and Meaning of Psalm 8," The Jewish Quarterly Review 100, no. 1 (Wint 2010): 10–24.
  17. ↑ Judah Kraut, "The Birds and the Babes: The Structure and Meaning of Psalm 8," The Jewish Quarterly Review 100, no. 1 (Wint 2010): 10–24.
  18. ↑ Judah Kraut, "The Birds and the Babes: The Structure and Meaning of Psalm 8," The Jewish Quarterly Review 100, no. 1 (Wint 2010): 10–24.
  19. ↑ Robert Alter, The Art of Biblical Poetry (New York: Basic Books, 1985), 119.
  20. ↑ Marvin E. Tate, “An Exposition of Psalm 8,” Perspectives in Religious Studies 28, no. 4 (Wint 2001) 343–59.
  21. ↑ HALOT, 1037.
Retrieved from "https://psalms.scriptura.org/mediawiki/index.php?title=Psalm_8/Lexical_Semantics&oldid=4266"