Steven Hernandez 1

INITIAL TRANSLATION
Psalms 8:1For the director of music
1
, according to gittith
2
. A psalm of David
3
. 8:2 O
Yahweh
4
, our Lord, how majestic is Your name in all the earth! You set Your splendor
upon the heavens. 8:3 From the mouth of children and infants
5
You have established
strength because of Your foes, to silence
6
the enemy and the avenger. 8:4 When I see
Your heavens the work of Your fingers, the moon and the stars which You have set in
place, 8:5 What is mankind that You are mindful of him, and the son of man that You
care for him? 8:6 You have made him a little lower than God,
78
and You crowned him
with glory and honor. 8:7 You made
9
him to rule over the works of Your hand, You have
put all things under his feet: 8:8 the sheep, and cattle, and also all the beast of the field,
8:9 the birds of the heavens, and the fish in the sea, whatever passes in the paths of the
sea. 8:10 O Yahweh, our Lord, how majestic is Your name in all the earth.

1
The title director of music of choir master is found in roughly one-third of the psalm titles
(e.g., Ps. 8; 22; 51; 68; 139; 140) and is additionally mentioned in Hab. 3:19 and 1 Chr. 15:21 in
association with the reestablishing of the worship of the true God. William D. Mounce, Mounces
Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, Michigan; Zondervan,
2006), 182.
2
The meaning of tytg (Gittith) is not known with any certainty. The word might designate a kind
of musical instrument, the Gittite lyre (analogous to the Spanish guitar; viz. a specific type of instrument
named after a place); or (b) a musical tune or setting or (c) a festival or ceremony of some kind
2
The New
Living Translation has also agreed with this in translating this as to be accompanied by a stringed
instrument.
3
Waltke recovered Thirtles theory that lamenasseah, a prepositional phrase introducing fifty-five
psalms was probably a postscript to the preceding psalm not original to the superscript. No ancient version
or Hebrew manuscript omits them, so denying their originality is conjecture. Sumerian and Akkadian
ritual texts dating from the third millennium contain rubrics corresponding to elements in the Psalter
superscripts, Egyptians hymns from the 18 dynasty and later as well. Bruce K. Waltke And James M.
House. The Psalms as Christian Worship; A Historical Commentary. (Grand Rapids, Michigan,
Cambridge, U.K.,; William B. Eerdmans Publishing Company; 2010), 88-90.
4
Gerald Wilson notes the fact that David is in fact saying O Yahweh, our Lord is making a
clearer connection between Yahweh and His majestic name, this was a wonderful gift given to Israel in the
Exodus event as a self-revelation. Gerald H. Wilson. Psalms Volume 1; The NIV Application Commentary.
(Grand Rapids, Michigan; Zondervan, 2002), 200.
5
Also can be translated sucklings but the connotation is an infant.
6
Can also be translated as still, but it seems a better English understanding is given by silence.
7
Michael Wilcock takes MyIhlTa to mean heavenly beings coinciding with Hebrews 2:9 which states
But we see Him who for a little while was made lower than the angels, namely Jesus, crowned with glory
and honor ESV And LXX translates it as aggelou versus qeo. Michael Wilcock, The Message of
Psalms 1-72. (Downers Grove, Illinois; Inter-Varsity Press, 2001), 38.
8
The translation angels may have been prompted by modesty, for it may have seemed rather
extravagant to claim that mankind was only a little less than God. Peter C. Craigie, Word Biblical
Commentary Volume 19. (Waco, Texas; Word Books, Publisher,1983), 108. Goldingay also agrees that is
should be God because the Psalm goes on like Genesis to note how they take up Gods sovereignty in the
world. John Goldingay, Psalms Volume 1; Psalms 1-41. (Grand Rapids, Michigan; Baker Academic, 2006),
159.
9
The fact that this is imperfect could be prophetic pointing to the future when Christ the perfect
human will rule over all creation, and things may be how they were intended in Genesis, without sin. The
next verses allude to the Creation scene.
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:! :":
a
:::: ::: Psalm 8:1
:c::: j#
b
:: : :: j:: : :`: " 8:2
:c;::: :` :::
d
j#: ::
c
: :#c c;": c: c: 8:3
::"::: $: c:::" j::::
g
$:::
f
j::
e
$#: 8:4
::;c: $: c!: ::":: ::: 8:5
:c:: !"
h
::" c: c:: c: 8:6
:"::: :$: : j
j
$::::
i
::: 8:7
:!: ::: c`:" c: c$c
k
$:: 8:8
:c: :# :: c $:# c:: c: 8:9
:: j:: : :: " 8:10

TEXTUAL CRITICISM
a 8:1
:::: It also appears in Psalms 81, 84. The LXX and other Greek translations have it as winepress.
b 8:2
:: : Craigie agrees with Danhoods solution (Psalms I, 49), which involves joining the two forms
into a single word (::::) and pointing it as a Piel imperf., with energic ending, from :: (to minister,
serve.)
10
There is no need to emend t
e
na with Bradtke (BHS). Dwight W. Young, Notes on the Root ntn
in Biblical Hebrewconfirmed Delitzsch et al., that the form is infinitive construct of the root tn, which
expanded in Northwest Semitic as I-nun or I- waw/yodh verbs. Herbert Donner, Ugaritischen in der
Psalmenforchung, refuted the proposal of Danhood and Weiser to read the form as Qal perfective (3
rd

masc. sing) of a root tnh to repeat in antiphonal song. Ugaritic tny comes over into Hebrew as snh and
means nothing other than to repeat and is always in parallel with rgm. The rendering place has the
support of the ancient versions.
11
The imperative is a device used by the author to draw attention by
disrupting the flow. Danhoods method of taking out the vowels and playing word scramble does not seem
to be valid.
c 8:3 (a)
: Danhoods proposal to interpret oz as a poetic name for haven is unconvincing because it is
based on the gratuitous assumption that oz must be a precise parallel for heaven in Psalm 78:26 and that
Psalm 150:1 is an exact equivalent to Genesis 1:14, 15, 17.
12

d 8:3 (b)
j#: There does not seem any reason to agree with Hieronymus to change the suffix to 1 singular,
the MT is best as is.
e 8:4 (a)
$#: a S 3 pl I see (); S implies the 3 pers. plur. form of the verb, but MTs 1 pers. sing. Is to
be preferred.
13


10
Craigie, 105.
11
Waltke, 254-255.
12
Ibid., 262.
13
Craigie, 105.
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f 8:4 (b)
j:: LXX omits the suffix, it is best to stay with the original since there is no convincing reason to
change it.
g 8:4 (c)
!::: Work: the translation assumes a sing. form of the noun, for which there is support from
several mss (De-Rossi, IV, 2), including C, and which has the support of S.
14

h 8:6
::" LXX, Syriac, and Hieronymus omit the copula, again the MT is best as is.

i 8:7 (a)


::: Cragie notes the verbs in verses 6-7 are in a chiastic structure and may be the poet
contrasting what God has accomplished for mankind in the perf. and the future of mankind in inperf.
15

j 8:7 (b)
!:::: the constructs omit fingers and hands, the MT is preferred.

k 8:8
!:: the phrase seems to be an example of merismus, denoting all domestic cattle as in UT, 51:vi:40-43.
Erhard S. Gerstenberger, Psalms Part I With An Introduction to Cultic Poetry. (Grand Rapids, Michigan;
William B. Eerdmans Publishing Company, 1988), 51. No emendations to the MT.


LIMITS
The limits of my pericope include the total chapter 8 of Psalms. Our passage contains
an inclusio meaning that it ends the same way it begins. Noting this shows that our
pericope in a self-contained unit of thought, marking a perfect stopping point for our
limit.
LITERARY CONTEXT
Psalm 8 is a hymn of praise but may also be classified as a psalm of creation
(Westermann, De Psalter, 78). It also has a mixture of forms claiming the presence of
hymnic material, wisdom material, and portions similar to the lament (Schmidt, TZ 25.
16

A hymn celebrating Gods infinite majesty (vss. 2-5) and the dignity and power to
which God has raised man (vss. 6-10).
17
C. Hassell Bullock classifies Psalm 8 as a

14
Ibid., 105.
15
Ibid.
16
Ibid., 106.
17
Mitchell Danhood, The Anchor Bible; Psalms I 1-50. (Garden City, New York; Doubleday &
Company, Inc.,1966), 49.
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Psalm of praise of the Creator and differentiated by theme rather then form.
18
In one
case, the psalmist praises God in general terms, extolling the God whose Name is
majestic in heaven and earth, whose sovereign might rules human history (e.g., Ps. 8;
33).
19
This is distinguished from the other form of praising God, which is for a particular
action and situation of distress.
20
Although 8:1 expresses praise of Yahweh, the
approaches adopted are different than the typical hymn.
21
There is no invitation to praise,
(the only praise psalm wholly addressed to God), nor reasons to praise in a because
clause.
22
Although others have taken the y`I;k to be the because statement leaving us with
the typical ABA form (A-call to praise, B- reasons to praise, A- repeat the call). The
repetition of the opening praise underlines the positive wonder and ensures that the
worshipers close their praise with thoughts of God and not themselves. Paradoxically
praise psalms do not usually begin with addressing God but rather addressing others with
a challenge and then giving them reasons for that challenge. This praise song is unique
for its focus on God, emphasized by this bracket around the psalm.
23

As an opening refrain, it connects with Psalm 7, whose closing verse gives the
promise: I will praise I AM (odeh yhwh) because of His righteousness; I will sing to the
plucking of stringed instruments the praises of the name of I AM, the Most High,
(
a
zamm
e
ra sem-yhwh elyon).
24
We can see that the 150 Psalms are divided into 5 books

18
C. Hassell Bullock, Encountering The Book of Psalms. (Grand Rapids, Michigan; Baker
Academic, 2001), 125.
19
Bernhard Anderson, Out of the Depths: The Psalms Speak for Us Today. (Philadelphia;
Westminister Press, 2000), 110.
20
Ibid., 110.
21
David Firth & Philip S. Johnston, Interpreting the Psalms: Issues and Approaches. (Downers
Grove, Illinois; IVP Academic, 2005), 93.
22
Goldingay, 154.
23
Ibid., 160.
24
Waltke, 256.
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or parts from Book I (1-41), Book II (42-72), Book III (73-89), Book IV (90-106), and
Book V (107-150).
25
It is in Book I that we have our psalm. After the lament and pleas
for deliverance in Psalms 3-7 we transition into a joyful praise and adoration.
OUTLINE
The meter we use today is unlikely the same as in the day of the author, and
because of this it is difficult to know with certainty which form is correct. This paper will
outline that from Waltke. (see appendix A). The inclusio builds to a pivotal point of the
significance of man after seeing the wonders of Gods creation, to seeing mans place
over that which God has created, but man has significance only because of Gods grace.
The theme, which is stated in a single-line inclusio is developed in two alternating
stanzas:
A. Creator of Heavens, Ruler of earth through praise and petition of infants
1. Order of Creation; Creator of Heavens
2. Order of Redemption: Conquest of enemies
B. Creator of stars, Ruler through the mere mortal
1. Order of Creation: Creator of stars in night sky
2. Order of Redemption: Crowns and Commissions the mortal to rule earth
26

SIGNIFICANT WORDS
The word name here represents not only God, but also Gods
revelation of Himself, and it is critical to an understanding of the theme
of revelation in the psalm as a whole. Thus Gods name and Gods
majesty are poetically synonymous, for the majesty of both Gods
person and creation are revealed to mankind in the divine name and all
that it implies. The majestic name of God both permeates the earth and
transcends the heavens, thus evoking the words of mortal praise.
27


25
Anderson, 22.
26
Waltke, 258.
27
Craigie, 107.
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One main usage of Ntn natan is the act of setting or placing an
object. It is used literally of the act of setting celestial bodies in the sky (Gen.
1:17), the law before the people (Deut. 4:8; 11:26), and a king over Israel (1
Sam. 12:13).
28

Craigie believes the expression son of man, v. 5b is simply a poetic synonym of
man in v. 5a).
29
While others see M#!dDa_NRb in our context has to do with OT description of
humanitys alienation from God. It describes fallen human beings as untrustworthy
(Num. 23:19), full of evil (Eccl. 9:3), and helpless (Ps. 146:3). While man was
created by God, endowed with His image, son of man denotes fallen man, conceived in
Adams likeness and an object of Gods wrath.
30
According to Malbim vwnTa man
denotes weakness and fragility of man, shortcomings and limitations. This is in sharp
contrast to God who is described as mighty, and M#!dDa_NRb to show mans mortality.
31

The Greek word episkeptomai can mean to look after and not just to look at. At
times the verb denotes a hospital visit or even a prison visit Matt. 25:36, 43; Acts 7:23,
but can also refer to serving widows and taking care of orphans (James 1:27).
32
Clearly,
episkeptomai means more than just casually stopping by The verb is quoted in Heb. 2:6
from Ps. 8:4: What is man that You are mindful of him, the son of man that You care
for him?
33


28
Mounce, 635.
29
Craigie, 108.
30
Mounce, 668.
31
Hagaon Harav Mordechai Gifter. Tehillim. (Mesorah Publications), 126.
32
Mounce, 418
33
Ibid., 418.
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The OT mentions babies MyI lVlwo twenty times, usually as victims or in
oppression, war, and death (Lam. 1:5, 2:19,20). Sucklings MyIq!nOy appear eleven times
often as victims (Dt. 32:25, Lam. 2:11; 4:4). The babies and sucklings are not likely to
be crying out for milk or in praise, or a sign of life but in pain and for protection as the
babies in Matt. 2:16-18 would have done.
34


UNIQUE FEATURES CONTRASTS
The opening line how majestic is Your name in all the earth, is parallel with
the following phrase, You have set Your glory above the heavens. This is a merism in
which earth and heaven mark out two extremes of all that God has created and are
permeated with the majesty of Gods name.
35
The moon and the stars are merely the
work of Gods fingers and the whole universe was molded by God like a jar on a
potters wheel. Show the reason that Gods name is so excellent in all the earth and His
glory above the heavens.
36

Craigie notes that God establishes His strength through the symbol of weakness,
namely babes and sucklings. This further shows the strength of God verses His
enemies.
37
Enemies symbolize human strength; they are arrogant in their self-assertion.
Babes, on the other hand, symbolize human weakness and humility, but they have a
strength greater than that of Gods enemies when they take the name of God on their lips;
that is, in speaking the name, they acknowledge and in some sense understand the

34
Goldingay, 156.
35
Wilson, 200.
36
Donald M. Williams, The Communicators Commentary Psalms 1-72, (Waco, Texas; Word
Book, Publishers, 1986), 77.
37
Craigie, 105.
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majesty and revelation of God which are implicit in that name.
38
In that order His name
becomes majestic on earth through using infants and childrena hyperbolic metaphor
for people who depend totally upon Himeliminate His foes from the earth, the bulk of
humankind, which rebels against Him (v. 2 [3]).
39
Luther rightly interpreted babes and
sucklings as a figure to describe the kingdom of Gods unique character of humility.
40

We have see the arrogance of man in the enemy, foe, and avenger and the humility of
David calling on humans as being man and the son of man, which is our right
response. We are a made a little lower than God, but we are still rid with sin and
imperfections, and should be humbled in reflection of all that God has made.
In verse 3 A finger is attributed to God, to denote the putting forth of His
formative power, and the direct and immediate act of God.
41
When we see finger it may
speak of what some call the fine-tuning of the universe, in which if a single thing were
off we would not have the world that we do. For example:

The ripples in the universe from the original Big Bang event are
detectable at one part in 100,000. If this factor were slightly smaller, the
universe would exist only as a collection of gas - no planets, no life. If
this factor were slightly larger, the universe would consist only of large
black holes. Obviously, no life would be possible in such a universe.
Gravitational force constant if larger: stars would be too hot and would
burn too rapidly and too unevenly for life chemistry if smaller: stars
would be too cool to ignite nuclear fusion; thus, many of the elements
needed for life chemistry would never form.
42



38
Ibid., 107.
39
Waltke, 257-258.
40
Ibid., 262.
41
E. W. Bullinger, Figures of Speech Used in the Bible. (Grand Rapids, Michigan; Baker Book
House, 1968), 881.
42
http://www.godandscience.org/apologetics/designun.html (Accessed August 16, 2012).
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Verses 3-4 mirror in a reversed order the merism with which the psalm began.
David begins with the awe of the power displayed in the heavens and is drawn to
reflect on the significance of earthbound humans.
43
In such vastness, it is inconceivable
that human beings have significance or meaning; it is inconceivable that God, if there is a
God, could remember each human being or give attention to each person.
44
Human
beings are the smallest of fragments in the giant universe, and they could not be seen to
have a central role.
45
Unlike Egypt, Phoenicia, and Mesopotamia who deified animals,
the sun, moons the earth, and the sea, Psalm 8 exalts humanity over the animal species as
domestic servants for human beings.
46

Verses 6-9 also alluding to the creation narrative seem to speak of just the
opposite, showing man to be crowned and honored. wy`Dl!gr_tAj`At hD;t"Av lO;k under his feet
imagery was used in the Ancient Near East to indicate superiority over a defeated enemy
in which the king would place his foot on the neck of the enemy lying prostrate at his
feet. This psalm also uses the image of making ones enemies a footstool.
47
Which is
also a symbol of sovereign reign.
48
We have an anabasis or progression from the small
animals represented as sheep, to bigger animals as cattle, and finally to all beast of the
field. David spoke of all that God created and placed under mans feet and goes on to
explain what he means, also following the creation narrative. We see a similar
progression with the fish of the sea and all that passes in the paths of the sea, this includes

43
Wilson, 203.
44
Craigie, 108.
45
Ibid., 108.
46
Samuel Terrien, Psalms; Strophic Structure and Theological Commentary. (Grand Rapids,
Michigan; Willam B. Eerdmans Publishing Company, 2003), 131.
47
Wilson, 209.
48
Williams, 78.
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all of the marine life that may not be considered fish. The extremes of the birds of the sky
to the fish of the sea may also be considered a merism, although it is normally the
heavens and the earth that are paired together to make this point. (see Appendix B)
SETTING OF THE TEXT
Psalm 8 may have been written from a personal expression of gratitude for Gods
mighty deeds and goodness and later incorporated in temple worship if it were
incorporated at all.
49
Perhaps the germ of the latter came to David the shepherd boy,
marveling at the night sky above the hills of Bethlehem (8:3). But is it David the king
before or after the great rebellion-that is, realizing at his accession (Ps. 2) and more fully
after his restoration (Ps. 8)
50
It is not possible to know the exact date but being that
8:5 is similar to Job 7:17, some think that the creation theme it is postexilic. This cannot
be warranted due to the commonality of creation throughout the Ancient Near East. God
is addressed by His proper name hwhy, and in later Judaism, the divine name was held to
be so sacred that the title wnynda lord was used in its place.
51
Many scholars have also
suggested that the Israelites patterned the New Year festival of the akitu where the
Babylonian creation myth was recited and reenacted. They also argue that the cultic
exclamation Yahweh malak should be translated as Yahweh has become King, but as
Anderson notes this is exceedingly doubtful, and the notion that Yahweh is involved in
the cycles of the cosmos and must fight to win kingship anew at the turn of the year is
completely alien to Israels faith.
52


49
Bullock, 125.
50
Wilcock 38.
51
Craigie, 107.
52
Anderson, 176.
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The description of the Sitz im Leben or setting may link Psalm 8 with the Feast of
Tabernacles or some aspect of it, during which the creation of the world and all that is in
it, is relived in the cult. The mention of the starry sky and the moon may indicate that the
hymn was sung at nighttime, and the alternation between we and I may mean that it
was chanted antiphonally, but of this there is no proof.
53

FUNCTION OF THE PASSAGE
Psalm 8 can be classified as a multipurpose psalm, in the sense that one is moved
emotionally from the truth described in this psalm and also humbled simultaneously. If
the reader is able to see the stars we can reflect and ponder the magnificence of the
universe that God created and take the view off of ourselves and see that God has indeed
been gracious to give us Him image, and responsibility over the world He created. We
can also be humbled by the fact that He is not a watchmaker god but He is involved
with us in our daily affairs and remembers and cares for us. Psalms 8 causes the
reader to reflect and respond in humility and with great praise even though it is not
explicitly instructed to do so.
NT USAGE
Matt. 11:25 Jesus uses nepios in a positive sense. During a prayer, He thanks the
Father for reveling truth to the childlike and hiding it from those who think themselves
so wise and clever (Matt 11:25).
54
In this text Jesus aligns nepios children with the
concept of humility, and in 21:16 of Matthew the leading priest and teachers of the law
express indignation as they observe children praising God for the Son of David. Again

53
A. A. Anderson, The Book of Psalms Volume 1; Introduction and Psalms 1-72. (London;
Oliphants, 1972), 100.
54
Mounce, 357.
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Jesus uses the term positively to demonstrate that these young children have been taught
by God to praise Him while the adults who are missing the wonder and importance of
Jesus mission.
55
As the second Adam and head of a new redeemed race, Jesus has
defeated sin, Satan, and death. He will reign and all His enemies will be put under His
feet and death destroyed (1 Cor. 15:25).
56

James 3:7f points out that man can tame everything but himself, while Hebrews
2:8 in a double comment on our psalm reminds us that while all is not yet subject to
man, our Forerunner is already crowned with glory and honor.
57
This is prophetic about
Jesus and what is to come.
MEANING FOR TODAY
Children are able to trust and praise God without doubts or reservations. As we
get older many of us tend to rely on our job for financial security rather than on God who
cares for us.
58
We must remember that He is mindful of us and cares for birds that do not
have to plant, harvest, or store up food and the Father feeds them, yet we are more
valuable than them (Matt. 6:26-34). The psalm has an already-not- yet character to it in
the sense that His majesty is being fulfilled through faithful saints but not yet
consummated. This will take place when the Lord answers Jesus prayer that His name is
honored in earth as it is in heaven.
59
That authority is given to man first in the person of
Adam. It is renewed to Noah after the flood, and later embodied in the kingship of David

55
Ibid., 357.
56
Williams, 78.
57
Derek Kidner, Psalms 1-72; An Introduction and Commentary on Books I and I of the Psalms.
(Cambridge; Warden, Tyndale House, ; Inter-Varsity Press, 1973), 68.
58
NLT Life Application Study Bible, 849.
59
Waltke, 260.
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and his successors. In general it has never has ceased to be the responsibility of the
human race, but it is fulfilled in Christ, the true Man, Savior, and King.
60

Today in pop culture there has been a movement where everyone proclaims
YOLO You Only Live Once! The rise of secular humanism has also been chanting the
same slogan, pointing to the idea that we are evolved primates and are created for the
purpose that we wish to pursue or decide is noble enough. A desire to be without any
accountability and to live with as little grief as possible is championed on everyone side
of us. We see from Psalm 8 that this is not the case at all. We were created with a
purpose, and we are not all that and a bag of chips as they say. We are not the most
important thing in the universe, it is only because the grace that God has chose to show to
humans that we are significant at all. The Creator of the universe, made the stars and
galaxies, the animals on land, the birds in the air and fish in the sea; and decided to make
us in His image gives us not only identity but purpose. We are to reflect Him and make
Him known, to know Him is the most important quest we can ever be on (John 17:3).
SERMON OUTLINE
Make Him Known
Introduction:
Share a story of being consumed in myself, making my own destiny, to be known. Many
are living to be made immortalized through music, movies and any other outlets but
unfortunately that glory soon fades and never reaches beyond the earth. I am now
consumed in making Gods glory known and His fame is above the heavens.
Read Psalms 8:1-3
1. Speak about Names in the Bible- If you were to bear a name that made
known your innermost being, what do you think it might be? Thats what
names did in the times of the biblical writers. The psalms shows who we

60
Wilcock, 39.
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really are, weak enos and insignificant ben adam but God sees us are
only a little lower than Himself. We are no longer enemies but children of
God John 1:12.
61
Make His name/ true person of God known.
2. The upside down kingdom (in reality the right side up Kingdom): 1 Cor.
1:27 The things that seem weak babies and infants, they got it right when
disciples tried to get them away from Jesus. God uses us to confound the
wise, those who are dependent on God.
Read Psalm 8:4-9 Our Purpose & value to God
1. We are not living for ourselves, (illustration- Spiderman, great power
comes great responsibility). We are created to reflect God! Our talents,
rewards (Olympics), looks, etc. are given to show how great He is, not us.
2. His grace towards us- He cares for us, Matt. 6:26-34. To know Him and
make Him known
Read Psalm 8:10
1. The repetition of the opening praise underlines the positive wonder and
ensures that the worshipers close their praise with thoughts of God and not
themselves. Paradoxically praise psalms do not usually begin with
addressing God but rather addressing others with a challenge and then
giving them reasons for that challenge. This praise song is unique for its
focus on God, emphasized by this bracket around the psalm.
62

Conclusion:
Who is your Lord? What or who do you worship? What do you pledge
allegiance to?

Appendix A
Outline and chiasm (modified from Waltke)
63
A. inclusio: how majestic Your name in all the earth
B. First Quatrain: Splendor upon the heavens
C. Second Quatrain: Work on Your fingers
D. Pivot Quatrain:
1. What is the mortal You care for?

61
Wilson, 216.
62
Goldingay, 160.
63
Waltke, 259.
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2. You made him a little lower than heavenly beings
to rule
C. Third quatrain: Work of Your hands you put
B. Fourth quatrain: birds of the heavens
A. Inclusio: How majestic Your name in all the earth

Appendix B
Inclusio
:: j:: : :`: ! Psa. 8:2
:: j:: : :: ! Ps 8:10
Ps 8:5
Synonomous Paralleism
b a
::!:: :::
b a
:;c: ": c#:
Ps 8:7
b a
j ":::: :::
b a
!::: :": :
Ps 8:6
Chaism
c: c:: c:

c:: #! ::!


Steven Hernandez 16
Ps 8:8
Anabasis
a a a
:!: ::: c`:" c: c#c #::
Ps. 8:9
a a
c: :$ :: c #:$
Merism (may not be one)
Ps. 8:9
c:: c: one extreme
c #:$ to another extreme
















Steven Hernandez 17
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http://www.godandscience.org/apologetics/designun.html (Accessed August 16, 2012).