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It may be worth noting that the two most anomalous forms in this psalm (תְּנָה / צֹנֶה) bear some phonological resemblance to one another. +, '''v.9a'''//'''v.9b''' +, '''vv.2,10'''–'''vv.5-6.''' The words that … '''vv.2,10'''–'''vv.5-6.''' The words that share the sounds guttural + dental + liquid are also semantically associated by the notion of royalty. This is one of a number of features that ties the frame of the psalm (vv.2,10) to the center (vv.5-6). See also מה + א and (א + ד (+ מ/םvv.5-6). See also מה + א and (א + ד (+ מ/ם +, '''v.3a'''//'''v.3c''' +, '''vv.2,10'''-'''v.5.''' +, '''6a'''//'''6b''' +, '''vv.2,10'''-'''v.5.''' Note the phonolog … '''vv.2,10'''-'''v.5.''' Note the phonological connection between אדנינו//אדיר (vv.2, 10) and אדם (v.5b). These are the only occurrences of א + ד throughout the psalm. The connection is even stronger in the phrase מה אדיר, where the consonants א – ד – מ are all present. the consonants א – ד – מ are all present. + and '''vv.4-7.''' "The two verbs (2ms perfect … '''vv.4-7.''' "The two verbs (2ms perfect forms of ''sh-u-t'' and ''k-u-n'', respectively) are semantic parallels; each bears the meaning 'to set' or 'to establish.' But a certain phonetic wordplay might also be at work, as ''ko-nan-tah'' and ''kol-shat-tah'' sound very much alike, sharing two consonant and three vowel sounds."'"`UNIQ--ref-00000EE3-QINU`"'owel sounds."'"`UNIQ--ref-00000EE3-QINU`"' +
כּוֹנָֽנְתָּה (v.4b); כֹּ֜ל שַׁ֣תָּה (v.7b) +, תְּנָ֥ה (v.2c); צֹנֶ֣ה (v.8a); +, הַשָּׁמָֽיִם (v.2c); שָׁ֭מַיִם (v.9a); הַיָּ֑ם (v.9a); יַמִּֽים (v.9b) +, אַדִּ֣יר (v.2b); וְהָדָ֣ר תְּעַטְּרֵֽהוּ (v.6b); אַדִּ֥יר (v.10b) +, וְֽיֹנְקִים֘ (v.3a); ּמִתְנַקֵּֽם (v.3c) +, הָאָ֑רֶץ (v.2b); אֲשֶׁ֥ר (v.2c); אֲשֶׁ֣ר (v.4b) +, שִׁ֭מְךָ (v.2b); הַשָּׁמָֽיִם (v.2c); שָׁ֭מֶיךָ (v.4a); שָׁ֭מַיִם (v.9a); שִׁ֜מְךָ֗ (v.10b) +, מָֽה־אַדִּ֣יר (v.2b); מָֽה־אֱנ֥וֹשׁ (v.5a); מָֽה־אַדִּ֥יר (v.10b) +, מְּ֭עַט (v.6a); תְּעַטְּרֵֽהוּ (v.6b) + and '''אֲדֹנֵ֗ינוּ''' (v.2a); '''אַדִּ֣יר''' (v.2b); '''אָ֜דָ֗ם''' (v.5b); (v.9b); '''אֲדֹנֵ֑ינוּ''' (v.10a); '''אַדִּ֥יר''' (v.10b) +
Kraut argues that vv.4, 7 form elements D and D' in a chiasm that constitutes the whole of Psalm 8. See below on [[#Large-scale structures|Large-scale structures]]. +, The seemingly odd use of אשׁר (v.2c) to begin the body of the psalm might be explained, at least in part, phonologically. אשׁר (v.2c) follows immediately after ארץ (v.2b). See [[#Similar sounds in adjacent lines|below]]. +, The sound play between שׁם and שׁמים runs throughout the psalm and appears to mark boundaries. In terms of meaning, the sound play may underscore the fact that the majesty of God's name (שֵׁם) is seen in the skies (שָׁמַיִם) +, The envelop of the psalm, with its focus on God's wonderful majesty (מה אדיר), is thereby tied to the center, with its focus on the wonder of humanity's place in the world (מה אנושׁ). See also below on the repetition of א + ד +/– מ/ם (vv.2,5,10) +, forms/strengthens parallelism (v.6ab) + and Repetition of the consonants א – ד – מ at the beginning (v.2: אדנינו מה אדיר), ending (v.10: אדנינו מה אדיר) and middle (v.5b: אדם) highlights אדם ("man") as the thematic focus of the psalm. Psalm 8 is, in short, a psalm about אדם. +
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