Hubbry Logo
Psalm 8Psalm 8Main
Open search
Psalm 8
Community hub
Psalm 8
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Psalm 8
Psalm 8
Psalm 8
View on Wikipedia
from Wikipedia
Psalm 8
"O LORD, our Lord, how excellent is thy name in all the earth!"
Psalm 8 in a Hebrew Psalter from the 13th century, with annotations
Other name
  • "Domine Dominus noster"
Textby David
LanguageHebrew (original)
Psalm 8
← Psalm 7
Psalm 9 →
BookBook of Psalms
Hebrew Bible partKetuvim
Order in the Hebrew part1
CategorySifrei Emet
Christian Bible partOld Testament
Order in the Christian part19

Psalm 8 is the eighth psalm of the Book of Psalms, beginning and ending in English in the King James Version (KJV): "O LORD, our Lord, how excellent is thy name in all the earth!". In Latin, it is known as "Domine Dominus noster".[1] Its authorship is traditionally assigned to King David. Like Psalms 81 and 84, this psalm opens with a direction to the chief musician to perform upon the gittith, which either refers to a musical instrument, a style of performance, or alludes to persons and places in biblical history.

Commentator Cyril Rodd describes this as a "well-known and greatly loved psalm ... usually classified as a hymn".[2] It forms a regular part of Jewish, Catholic, Lutheran, Anglican and other Protestant liturgies. It has often been set to music, and has inspired hymns such as "For the Beauty of the Earth" and "How Great Thou Art".

Background and themes

[edit]

Like Psalms 81 and 84, Psalm 8 opens with a direction to the chief musician to perform upon the gittit (Hebrew: גתית). The New King James Version calls it "the instrument of Gath".[3] The Hebrew root gat (גת) refers to a winepress, indicating that these are joyful psalms. The word may also refer to the biblical city of Gath, where a similar song was sung or a musical instrument was created; or to a song of Obed-Edom the Gittite, in whose home the Ark of the Covenant rested for three months (II Samuel 6:11); or to a song over Goliath, who was from Gath.[4]

Charles Spurgeon called this psalm "the song of the Astronomer", as gazing at the heavens (verse 3 in KJV) inspires the psalmist to meditate on God's creation and man's place in it. Spurgeon further interpreted the "babes and sucklings" to whom the Lord gives strength (verse 2 in KJV) as referring variously to man, David, Jesus, the apostles, and all "who fight under Christ's banner".[4]

According to the Midrash Tehillim, verses 5 through 10 in the Hebrew contain questions that the angels asked God as God was creating the world, referring to the righteous men of Israel:

  • "What is man that You are mindful of him"—referring to Abraham (see Genesis 19:29);
  • "and the son of man that You remember him"—referring to Abraham's son Isaac, who was born as a result of God remembering Sarah (Genesis 21:1);
  • "Yet You made him less only than God"—referring to Jacob, who was able to produce streaked, speckled, and spotted flocks (Genesis 30:39);
  • "And have crowned him with glory and honor"—referring to Moses, whose face shone (Exodus 34:29);
  • "You give him dominion over the work of Your hands"—referring to Joshua, who made the sun and moon stand still (Joshua 10:12-13);
  • "You put all things beneath his feet"—referring to David, whose enemies fell before him (II Samuel 22:43);
  • "Sheep and oxen, all of them"—referring to Solomon, who understood the language of beasts (I Kings 5:13);
  • "and the beasts of the field"—referring to either Samson or Daniel;
  • "the birds of the sky"—referring to Elijah, who navigates the world like a bird, and who also received food from the ravens (I Kings 17:6);
  • "and the fish of the seas"—referring to Jonah, who dwelled in the belly of a fish (Jonah 2:1).
  • "he traverses the ways of the seas"—referring to the Israelites who walked through the sea on dry land (Exodus 15:19).
  • "O Lord, our Lord how glorious is Your name in all the earth"—thus the angels concluded, "Do what pleases You. Your glory is to sojourn with Your people and with Your children".[5]

Psalm 8 manifests a prevailing theme of man in creation, serving as a precursor to a sequential arrangement of acrostic Psalms 9 and 10. O Palmer Robertson, in his work "The Flow of the Psalms", identifies three analogous instances of creation-themed acrostics in Book 1 of Psalms, specifically:[6]

  • Creation Psalm 8 preceding acrostic Psalm 9 and 10
  • Creation Psalm 24 preceding acrostic Psalm 25
  • Creation Psalm 33 preceding acrostic Psalm 34.

Text

[edit]

The following table shows the Hebrew text[7][8] of the Psalm with vowels, alongside the Koine Greek text in the Septuagint[9] and the English translation from the King James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and the Masoretic Text come from different textual traditions.[note 1]

# Hebrew English Greek
[a] לַמְנַצֵּ֥חַ עַֽל־הַגִּתִּ֗ית מִזְמ֥וֹר לְדָוִֽד׃‎ (To the chief Musician upon Gittith, A Psalm of David.) Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαυΐδ. -
1 יְהֹוָ֤ה אֲדֹנֵ֗ינוּ מָֽה־אַדִּ֣יר שִׁ֭מְךָ בְּכׇל־הָאָ֑רֶץ אֲשֶׁ֥ר תְּנָ֥ה ה֝וֹדְךָ֗ עַל־הַשָּׁמָֽיִם׃‎ O LORD, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. ΚΥΡΙΕ ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ· ὅτι ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν.
2 מִפִּ֤י עוֹלְלִ֨ים ׀ וְֽיֹנְקִים֮ יִסַּ֢דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑יךָ לְהַשְׁבִּ֥ית א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃‎ Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον ἕνεκα τῶν ἐχθρῶν σου τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν.
3 כִּֽי־אֶרְאֶ֣ה שָׁ֭מֶיךָ מַעֲשֵׂ֣ה אֶצְבְּעֹתֶ֑יךָ יָרֵ֥חַ וְ֝כוֹכָבִ֗ים אֲשֶׁ֣ר כּוֹנָֽנְתָּה׃‎ When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; ὅτι ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας·
4 מָה־אֱנ֥וֹשׁ כִּֽי־תִזְכְּרֶ֑נּוּ וּבֶן־אָ֝דָ֗ם כִּ֣י תִפְקְדֶֽנּוּ׃‎ What is man, that thou art mindful of him? and the son of man, that thou visitest him? τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν;
5 וַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃‎ For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. ἠλάττωσας αὐτὸν βραχύ τι παρ᾿ ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν,
6 תַּ֭מְשִׁילֵהוּ בְּמַעֲשֵׂ֣י יָדֶ֑יךָ כֹּ֝֗ל שַׁ֣תָּה תַֽחַת־רַגְלָֽיו׃‎ Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ,
7 צֹנֶ֣ה וַאֲלָפִ֣ים כֻּלָּ֑ם וְ֝גַ֗ם בַּהֲמ֥וֹת שָׂדָֽי׃‎ All sheep and oxen, yea, and the beasts of the field; πρόβατα, καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου,
8 צִפּ֣וֹר שָׁ֭מַיִם וּדְגֵ֣י הַיָּ֑ם עֹ֝בֵ֗ר אׇרְח֥וֹת יַמִּֽים׃‎ The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. τὰ πετεινὰ τοῦ οὐρανοῦ καὶ τοὺς ἰχθύας τῆς θαλάσσης, τὰ διαπορευόμενα τρίβους θαλασσῶν.
9 יְהֹוָ֥ה אֲדֹנֵ֑ינוּ מָה־אַדִּ֥יר שִׁ֝מְךָ֗ בְּכׇל־הָאָֽרֶץ׃‎ O LORD our Lord, how excellent is thy name in all the earth! Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ!

Uses

[edit]

Judaism

[edit]

Psalm 8 is said during Yom Kippur Katan. In the Gra siddur, Psalm 8 is the Song of the Day for Simchat Torah in the Diaspora. In the Siddur Avodas Yisrael, this psalm is said after Aleinu during the weekday evening prayer.[10]

The first half of verse 2 (in the Hebrew) is recited by Ashkenazim during the Kedushah of Mussaf on Jewish holidays.[10][11] This verse also appears in the Hoshanot on Sukkot.[10][12]

Verse 10 (in the Hebrew) appears as the corresponding verse for the second mention of the name "Adonai" in the Priestly Blessing.[10]

Christianity

[edit]
The cleansing of the temple, from the Rossano Gospels, 6th century. The verses cited below are Psalm 69:9, Hosea 9:15, Psalm 8:6–7, and Isaiah 56:7–8

New Testament

[edit]

Some verses of Psalm 8 are referenced in the New Testament:

Catholic Church

[edit]

According to the Rule of Saint Benedict, Psalm 8 is to be sung or recited by monks and nuns on Tuesday at the office of prime.[14]

In the Roman Rite the psalm is recited twice a month as part of the Liturgy of the Hours, at Lauds on Saturday of weeks two and four.[15] Additionally, it is also frequently used as the responsorial psalm at Mass: on Trinity Sunday, in the Easter Octave, on the first Tuesday of Ordinary Time, the 5th Tuesday of Ordinary Time, and on the 28th Saturday in Ordinary Time.

Pope Paul VI cited this psalm in his message on the Apollo 11 goodwill disk.[16]

Coptic Orthodox Church

[edit]

In the Agpeya, the Coptic Church's book of hours, this psalm is prayed in the office of Prime.[17] It is also in the prayer of the Veil, which is generally prayed only by monks.[18]

Book of Common Prayer

[edit]

In the Church of England's Book of Common Prayer, Psalm 8 is appointed to be read on the evening of the first day of the month,[19] as well as at Mattins on Ascension Day.[20]

Musical settings

[edit]
Giovanni Gabrieli, "Domine, Dominus noster"

Psalm 8 inspired hymn lyrics such as Folliott Sandford Pierpoint's "For the Beauty of the Earth" which first appeared in 1864 and "How Great Thou Art", based on a Swedish poem written by Carl Boberg in 1885.

Heinrich Schütz wrote a setting of a paraphrase in German, "Mit Dank wir sollen loben", SWV 104, for the Becker Psalter, published first in 1628.Michel Richard Delalande, composer of King Louis XIV, wrote an extended Latin motet setting this psalm, which was performed at the Royal Chapel of Versailles for royal offices. Marc-Antoine Charpentier compose around 1670s one "Domine Deus noster" for 3 voices, 2 treble instruments, and continuo, H.163.

Gospel singer Richard Smallwood set a version to music in 1990. In 2019, Seth Pinnock & A New Thing recorded a song entitled Psalms 8 which is featured as the first track on the Album: “Seth Pinnock & A New Thing Live”.

Literary references

[edit]

Historical uses

[edit]

During his return to Earth from the first human landing on the Moon, astronaut Buzz Aldrin recited verses 4-5.[24] Pope Paul VI quote from Psalm 8 in the Apollo 11 goodwill messages.

Illuminated manuscripts

[edit]

Notes

[edit]

References

[edit]

Sources

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Psalm 8

View on Grokipedia
from Grokipedia
Psalm 8 is a short of praise in the Hebrew Bible's Book of Psalms, attributed to King David, that exalts God's majesty throughout creation while marveling at humanity's honored yet humble role within it. As the first explicit psalm of praise in the , it directly addresses God from beginning to end, framing the entire composition as a liturgical expression of wonder and adoration. The psalm's structure forms an inclusio, opening and closing with the refrain "O , our Lord, how majestic is your name in all the !" (verses 1 and 9 in most English translations), which bookends reflections on the and human . It unfolds in five stanzas: an initial call to praise (verse 1), three central sections highlighting God's power through praise from the weak (verse 2), the grandeur of the heavens (verses 3–4), and humanity's crowning with glory and authority over creation (verses 5–8), followed by the concluding . Key verses, such as "What is mankind that you are mindful of them, human beings that you care for them?" (verse 4), underscore the central theme of divine attentiveness to frail humanity, whom God has made "a little lower than the angels" and granted over the , , and animals (verses 5–8). Theologically, Psalm 8 draws on creation motifs from Genesis 1, portraying humans as bearers of God's image with vice-regent responsibilities, evoking praise for the Creator's and transcendence. In Jewish tradition, it emphasizes covenantal dignity and Israel's royal destiny through Davidic kingship; in Christian interpretation, it finds fulfillment in Jesus Christ, as referenced in the (e.g., 2:5–9; 1 Corinthians 15:27), highlighting messianic dominion over all things. Historically, the psalm has inspired liturgical use, scientific reflection, and cultural moments, such as its recitation during the in 1969.

Background

Authorship and Dating

Psalm 8 bears a superscription attributing its composition to King David, a tradition rooted in the Hebrew Bible's presentation of him as Israel's paradigmatic shepherd-king during the United Monarchy in the 10th century BCE. This attribution aligns with David's historical role as a shepherd from before his rise to kingship, as well as his military victories over enemies, which echo the psalm's imagery of human dominion over creation and adversaries. Scholarly consensus leans toward a pre-exilic for Psalm 8, situating it between the 10th and 8th centuries BCE, though debates persist with some proposing a post-exilic origin. Proponents of the earlier date cite linguistic features, including archaic Hebrew forms and absent in later biblical texts, alongside the lack of to exilic or post-exilic events such as the or Persian restoration. These elements suggest composition during the monarchic period of ancient , potentially linked to temple under Davidic rule, without direct ties to specific life events of beyond thematic resonances like pastoral origins and royal authority. A post-exilic draws on the psalm's universalistic and possible influences from broader Near Eastern thought, but this view is minority given the psalm's apparent avoidance of late historical allusions. The psalm emerged in a historical context of monarchic , where it reflects ancient Near Eastern creation motifs—such as the divine establishment of cosmic order and human subjugation of chaos—but reinterprets them through a uniquely monotheistic lens centered on Yahweh's sovereignty. No direct archaeological evidence links to its composition, yet textual parallels appear in literature, notably the (e.g., CAT 1.23), where nursing babes symbolize divine forces subduing cosmic foes, akin to Psalm 8's portrayal of infants' praise fortifying against enemies. This adaptation underscores 's theological distinction amid regional polytheistic traditions. Psalm 8's placement as the eighth psalm in the Book of Psalms positions it early in the Psalter, functioning as the inaugural creation hymn and shaping its role in framing themes of divine glory and human dignity within the larger collection.

Genre and Structure

Psalm 8 is classified as a hymn of praise, particularly a creation psalm that extols God's sovereignty over the cosmos and humanity's place within it. In Hermann Gunkel's form-critical analysis, it belongs to the category of general hymns, characterized by declarative praise for divine attributes and works in creation. The psalm incorporates elements of wisdom literature, evident in its use of rhetorical questions that probe the wonder of human significance amid the vast universe. This genre blend underscores the psalm's focus on theological reflection rather than lament or thanksgiving. The poetic structure of Psalm 8 follows a chiastic pattern, typically structured as A-B-C-B'-A', which creates symmetry and emphasizes the central theme of human dominion granted by God in verses 4-6. This inversion highlights the contrast between divine majesty and human frailty, drawing attention to the pivotal inquiry about humanity's role. An inclusio frames the entire psalm, repeating the phrase "O LORD, our Lord, how majestic is your name in all the earth" at the beginning (verse 1) and end (verse 9), reinforcing the overarching motif of God's glory manifested universally. Key literary devices in Psalm 8 include extensive use of parallelism, the hallmark of Hebrew poetry, with both synonymous and antithetic forms enhancing its rhythmic and thematic depth. For instance, synonymous parallelism appears in paired lines that restate ideas for emphasis, such as descriptions of God's creative acts, while antithetic parallelism contrasts elements like celestial grandeur with earthly humility. The psalm lacks an form but employs repetition of the "majestic name" to bind its sections thematically, alongside vivid cosmic imagery that juxtaposes the and against humanity's exalted yet subordinate position. In the Hebrew , Psalm 8 consists of nine verses, reflecting standard divisions in the . The follows the same nine-verse structure for this psalm. The superscription bears the "according to the Gittith," which scholars interpret as likely referring to a stringed instrument of Philistine origin or a specific tune, possibly linked to the autumnal Feast of Tabernacles; its precise meaning remains debated among experts.

Themes and Interpretation

Key Themes

Psalm 8 centers on the theme of divine , portraying God's name as exalted above the heavens and throughout the earth, as framed in its opening and closing verses (Psalm 8:1, 9). This transcends creation, demonstrating God's power through the praise of the weak, such as infants and children, which establishes a stronghold against adversaries (Psalm 8:2). Scholars note that this depiction contrasts God's immense glory with humanity's frailty, yet underscores divine and care toward humankind despite the vastness of the (Psalm 8:3-4). A core motif is the tension between human insignificance and , captured in the "What is man that you are mindful of him?" (Psalm 8:4), which highlights humanity's smallness amid the starry heavens. Despite this, the psalm affirms that has crowned s with glory and honor, making them only a little lower than the divine beings (Hebrew elohim, often translated as "" or "angels" in Psalm 8:5). This elevation reflects humanity's unique status within creation, evoking awe at 's gracious attention to the frail. The psalm articulates a mandate, assigning humanity authority over the works of God's hands, including , wild animals, , and of the sea (Psalm 8:6-8). This echoes the creation account in Genesis, where humans are granted stewardship over the earth (Genesis 1:26-28), positioning them as vice-regents who subdue and rule creation under divine sovereignty. Finally, creation itself participates in , exemplified by the mouths of children and infants who perfect divine strength and enemies (Psalm 8:2), symbolizing how innocent and vulnerable voices overpower opposition through . This theme integrates the broader created order, where the heavens declare God's handiwork (Psalm 8:3), reinforcing a harmonious response to the Creator's .

Theological Significance

Psalm 8 exhibits significant intertextual connections to Genesis 1–2, particularly in its portrayal of human over creation, echoing the mandate given to humanity in Genesis 1:26–28 to rule over the earth and its creatures. This allusion underscores the psalm's emphasis on humanity's elevated status within the created order, derived from God's image, while framing such authority as a delegated responsibility rather than autonomous power. In the , the psalm is explicitly quoted in Hebrews 2:6–9, where it serves to interpret Christ as the ultimate human figure who fulfills the psalm's vision of , temporarily lowered below the angels yet crowned with glory through his , suffering, and exaltation. This application highlights Christ's role in restoring humanity's intended over creation, subdued under . Messianic interpretations of Psalm 8 appear in both early Jewish and Christian traditions. In , such as the Regia Targum, the psalm is read as referring to a pre-Christian messianic "" figure, linking the "" in verse 4 to an exalted future king who embodies ideal humanity. Christian readings, building on , apply the psalm to ' dual nature: his humble identification with humanity in the and his subsequent exaltation, where all things are subjected under his feet, fulfilling the dominion theme. Philosophically, Psalm 8 grapples with the tension between human hubris and , celebrating humanity's dignity while situating it firmly under divine sovereignty to guard against overreach. A key interpretive crux is the term in verse 5, translated variously as "God," "angels," or "divine beings," which shapes views by positioning humans as marginally inferior to the divine realm yet endowed with godlike authority over creation. The Septuagint's rendering as "angels" influenced , emphasizing Christ's temporary lowering, but the Hebrew more broadly evokes heavenly powers, reinforcing humanity's exalted yet dependent status in the cosmic . This debate underscores the psalm's contribution to theological , affirming human worth without deifying it. Scholarly interpretations classify Psalm 8 variably as a royal psalm, invoking the king's representative role in exercising on God's behalf, or as a general of praise celebrating creation's order. While some, like , view it primarily as a creation psalm articulating in God's majestic works, others highlight royal undertones in its language of crowning and subduing, akin to Davidic . Recent ecological readings challenge traditional anthropocentric emphases, reinterpreting as humble amid environmental crises, urging humans to through responsible care for creation rather than exploitative rule. These perspectives question unchecked human centrality, aligning the psalm with calls for ecological humility in contemporary .

Text

Hebrew Text

Psalm 8, known in Hebrew as Tehillim 8, is preserved in the , the authoritative medieval standardization of the . The superscription reads lamnatzeach al-haggittit mizmor ledavid, indicating it is "for the choirmaster, on the Gittith, a psalm of ." The term gittit (הַגִּתִּית) in the superscription likely refers to a , instrument, or possibly a association, though its exact meaning remains uncertain among scholars. The full Masoretic Hebrew text, presented verse by verse with transliteration for accessibility, is as follows (transliteration follows a simplified academic convention based on the Tiberian vocalization). The superscription is separate, followed by verses 1–9: Superscription:
לַמְנַצֵּחַ עַל־הַגִּתִּית מִזְמוֹר לְדָוִד׃
lamnatzeach al-haggittit mizmor ledavid. Verse 1:
יְהוָה אֲדֹנֵינוּ מָה־אַדִּיר שִׁמְךָ בְּכָל־הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל־הַשָּׁמָיִם׃
yhwh adoneinu mah-adir shimcha bekhol-ha'arets asher tenah hodkha al-hashamayim. Verse 2:
מִפִּי עוֹלֵל וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם׃
mippi olel veyonqim yisadeta oz lema'an tzorerekha lehashbit oyev umitnaqqem. Verse 3:
כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃
ki-er'eh shameikha ma'ase etzbe'otekha yareach vekhokhavim asher konanta. Verse 4:
מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃
mah-enosh ki-tizkerennu uven-adam ki-tifqedenenu. Verse 5:
וַתְּחַסְּרֵהוּ מְעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃
vat'chasreihu me'at me'elohim vekhavod vehadar te'atterehu. Verse 6:
תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃
tamshilehu bema'ase yadeikha kol shattah tachat-raglav. Verse 7:
צֹאן וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי׃
tzon va'alafim kullam vegam bahemot saday. Verse 8:
צִפּוֹר שָׁמַיִם וּדְגֵי הַיָּם עֹבֵר אֹרְחוֹת יַמִּים׃
tzippor shamayim u-degei hayyam over or'chot yamim. Verse 9:
יְהוָה אֲדֹנֵינוּ מָה־אַדִּיר שִׁמְךָ בְּכָל־הָאָרֶץ׃
yhwh adoneinu mah-adir shimcha bekhol-ha'arets.
 Several critical terms highlight the psalm's linguistic nuances. In verse 4, enosh (אֱנוֹשׁ, "mortal" or "frail man") paired with ben-adam (בֶּן־אָדָם, "son of man") underscores humanity's vulnerability and insignificance in the cosmic order. In verse 5, (אֱלֹהִים), a plural form typically denoting "" or possibly evoking the in ancient Near Eastern context, is used in comparison to ity's status. These terms reflect deliberate poetic choices emphasizing human frailty amid divine . Fragments of Psalm 8 appear in the Dead Sea Scrolls, notably in the Nahal Hever Psalms scroll (5/6HevPs), which preserves portions aligning closely with the Masoretic Text; minor orthographic variants, such as spelling differences, occur but do not alter meaning, demonstrating the psalm's relative stability in transmission compared to other psalms that show more rearrangement or additions. For instance, 11QPs^a (11Q5) includes related psalmic material but not a full Psalm 8, reinforcing the proto-Masoretic tradition's consistency for this text. The Hebrew text's pronunciation follows Tiberian vocalization, with cantillation marks (ta'amim) guiding chanting in synagogue tradition; its syllabic structure supports liturgical recitation, with most lines comprising 8-12 syllables divided into cola (half-lines) of approximately 3:3 or 3:2 stressed beats, facilitating rhythmic parallelism typical of biblical poetry.

Translations and Versions

Psalm 8 has been translated into numerous languages since antiquity, with variations arising from interpretive decisions, linguistic nuances, and theological emphases in the original Hebrew. Early translations like the Septuagint played a pivotal role in shaping Christian interpretations, while later versions reflect evolving scholarly understandings and cultural adaptations. The Septuagint superscription differs, reading "εἰς τὸ τέλος ὑπὲρ τῶν ληνῶν ψαλμὸς τῷ Δαυίδ" ("for the end, concerning the wine-presses, a psalm of David"), possibly interpreting "Gittith" as related to wine presses. In English translations, significant differences emerge particularly in verse 4 (Hebrew verse numbering), which describes humanity as made "a little lower than" the divine. The King James Version (KJV, 1611) renders it as "For thou hast made him a little lower than the angels," drawing from the Septuagint's influence and emphasizing a celestial hierarchy. In contrast, the (NIV, 1978/2011) translates it as "You have made them a little lower than the angels," maintaining a similar angelic reference but using plural pronouns for inclusivity. The (NRSV, 1989) opts for "You have made them a little lower than ," directly reflecting the Hebrew elohim (often meaning "" but sometimes "gods" or "divine beings"), and includes a footnote noting the ambiguity of elohim as potentially "the angels." These choices affect the tone: the KJV and NIV evoke a majestic, otherworldly elevation of humanity, while the NRSV conveys a more with the divine. The (LXX), the Greek translation of the completed by the 2nd century BCE, significantly influenced quotations of Psalm 8, such as in 2:7-9. In verse 4, it translates the Hebrew elohim as angelous ("angels"), shifting the focus from direct divine comparison to angelic mediation, which aligns with Hellenistic Jewish thought. This rendering impacted early Christian exegesis by portraying Christ as fulfilling humanity's exalted status above angels. Below is a comparative table of select verses (using Hebrew numbering) between the Masoretic Hebrew Text (MT) and the (LXX), highlighting key divergences:
VerseHebrew (MT, transliterated)English from MT (e.g., NRSV)Greek (LXX)English from LXX (e.g., Brenton's)
1yhwh adoneinu mah-adir shimkha bekhol-ha'aretsO LORD, our Sovereign, how majestic is your name in all the earth!κύριε ὁ κύριος ἡμῶν ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇO Lord our Lord, how excellent is thy name in all the earth!
2mippi olal veyonqim yisadeta ozOut of the mouths of babes and infants you have founded a bulwarkἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνονOut of the mouth of babes and sucklings hast thou perfected praise
4vat'chasreihu me'at me'elohim vekhavod vehadar te'atterehuYou have made them a little lower than God, and crowned them with glory and honorἠλάττωσας αὐτὸν βραχύ τι παρ’ ἀγγέλους· δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόνFor thou hast made him a little lower than the angels, thou hast crowned him with glory and honour
This table illustrates how the LXX often smooths poetic irregularities for readability while introducing interpretive elements, such as the angelic substitution. Other ancient and medieval versions further diversify the text's transmission. The , Jerome's Latin translation (late 4th century CE), closely follows the Hebrew but renders verse 4 as "minuisti eum paulo minus ab angelis" ("you have made him a little less than the angels"), perpetuating the Septuagint's angelic imagery and influencing Western . The , an paraphrase from the early centuries CE, expands verse 1 to emphasize Jewish kingship, interpreting "majestic name" as linked to God's through Davidic rule, thus adapting the psalm for use. Modern inclusive language editions, such as the Inclusive Language Lectionary (1983/1985) and the (CEV, 1995), adjust gendered pronouns (e.g., "man" to "humankind" in verse 4) and terms to promote , reflecting 20th-century egalitarian concerns without altering core theology. Translating Psalm 8 presents challenges in preserving its poetic rhythm and Hebrew parallelism, where phrases like "beasts of the field" (bəhēmôt sādeh in verse 7) evoke pastoral imagery that may lose vividness in literal renderings. Scholars note difficulties with alliterative sounds and the psalm's acrostic-like structure, often requiring compromises between fidelity and musicality in metrical versions for hymnals.

Liturgical and Religious Uses

In Judaism

In Jewish , Psalm 8 is recited during , the minor day of atonement observed on the eve of each new month (except for certain holidays), where it forms part of the penitential prayers alongside and other supplications. In the Gra version of the , it serves as the Shir Shel Yom (Song of the Day) for in the , celebrating the completion and recommencement of the annual cycle. Additionally, in some rites, selections from the psalm are incorporated into daily prayers or personal recitations of Tehillim for protection and praise. Rabbinic literature, particularly Midrash Tehillim, interprets Psalm 8 as a reflection on the creation of Adam, emphasizing humanity's exalted yet humble role in naming the animals and exercising dominion over the earth as a divine gift. The midrash links the psalm's themes to future redemption, portraying human stewardship as part of God's ultimate plan to restore harmony in the world, with the pure praise of creation echoing into messianic times. Verse 3 ("Out of the mouth of babes and sucklings hast thou ordained strength"), according to Rashi, symbolizes the unadulterated worship of the Levites and priests in the Temple, who praised God with the innocence of infants, thereby establishing divine strength against adversaries. This interpretation extends to the psalm's motif of silencing enemies, often connected in rabbinic exegesis to the Exodus plagues, where God's power subdued Pharaoh and Egypt's forces, rendering their opposition mute before divine might. Modern Jewish scholarship highlights Psalm 8's vision of human dignity and responsibility, interpreting the grant of dominion (verses 7-9) not as exploitative rule but as ethical stewardship aligned with tikkun olam—the imperative to repair and perfect the world through just and sustainable actions. Scholars emphasize this as a call to environmental and social responsibility, where humanity, mindful of its fragility ("What is man, that thou art mindful of him?" verse 5), partners with God in preserving creation without messianic overtones, focusing instead on ongoing moral dominion. This reading underscores the psalm's enduring relevance in contemporary Jewish thought on ecology and justice.

In Christianity

In Christian theology, Psalm 8 holds significant Christological importance, particularly through its quotations in the . The (2:5–9) extensively cites Psalm 8:4–6 (LXX), interpreting the psalm's reference to humanity being made "a little lower than the angels" and subsequently crowned with glory as fulfilled in Jesus Christ, who was temporarily humbled in his and suffering but exalted to over creation. Similarly, 1 Corinthians 15:27 applies Psalm 8:6—"You have put all things under his feet"—to Christ's eschatological victory, where all creation will be subjected to him as the , completing the restoration of human lost in the Fall. The psalm features prominently in Christian liturgical practices across denominations. In the Roman Catholic Liturgy of the Hours, Psalm 8 is appointed for the Office of Readings on , emphasizing God's majesty and humanity's dignity in light of the divine economy. It also appears in within the four-week , such as on Saturdays of weeks 2 and 4, underscoring themes of divine praise from creation. In the Eastern Orthodox tradition, it is included in services, often chanted to reflect on God's glory revealed through the humility of Christ. The Anglican assigns Psalm 8 to evening prayer, where it invites contemplation of human under God's . Among Protestants, the psalm is commonly read or sung on in lectionaries, inspiring hymns that connect its imagery of cosmic praise to the Triune God. Early Church Fathers, such as , interpreted Psalm 8 through a lens of the imago Dei, viewing "man" as representing earthly humanity in its frailty and "" as the exalted Christ, who restores the divine image marred by sin. In his Expositions on the Psalms, Augustine links the psalm's praise from infants to the perfection of divine glory manifested in Christ's , bridging human dignity with heavenly exaltation. During the , emphasized the psalm's portrayal of Christ's , seeing verses 4–6 as prophetic of the Son of Man's descent to earth and subsequent lordship, which humbles human pride and exalts faith in God's grace. Luther's commentary highlights how this fulfills the psalm's theme eschatologically, subjecting all powers to the crucified and risen Lord.

In Other Traditions

In the , Psalm 8 forms part of the services, particularly in the and , linking the exaltation of humanity under God's creation to Christ's . The psalm's verses on children praising God and humanity's crowned glory underscore the liturgical celebration of as the fulfillment of human dominion, with hymns drawing directly from its imagery of divine sovereignty over the heavens and earth. Beyond these Eastern Christian contexts, Psalm 8 has been adapted in global traditions, such as among Yoruba Christians in , where it is interpreted as a psalm of against forces, , and , integrating biblical of God's glory with indigenous beliefs in divine safeguarding of human life and prosperity. In Islamic tradition, thematic parallels exist with Quranic praises of creation, particularly in verses like 95:4, which affirm humanity's creation in the best form, echoing Psalm 8's wonder at humankind's honored place beneath the and angels without direct textual quotation.

Cultural Impact

Musical Settings

Psalm 8 has inspired numerous musical compositions across centuries, ranging from elaborate and s to modern hymns and songs. Early settings often emphasized the psalm's themes of divine majesty and creation through polyphonic choral structures and instrumental accompaniment. One of the earliest notable settings is Heinrich Schütz's "Herr, unser Herrscher" (SWV 27), a grand composed in 1619 as part of his Psalmen Davids collection. This double-choir piece for eight voices, supplemented by brass instruments and continuo, highlights the psalm's exclamatory praise with dramatic contrasts between the choirs representing earthly and heavenly realms. In the French tradition, Michel-Richard de Lalande composed the grand "Domine, Dominus noster" around 1686 for performance at the Royal Chapel of Versailles. This extended work for soloists, chorus, and orchestra evokes the psalm's natural imagery—such as the , , and sea creatures—through vivid programmatic elements, including flowing string lines to depict passing . Although did not compose a direct setting of Psalm 8, the psalm's motifs of cosmic glory and human dominion influenced the majestic choruses in his (1741), particularly in sections drawing from related scriptural praises of creation. Hymns based on Psalm 8 often paraphrase its text to celebrate God's sovereignty over creation. A prominent 19th-century example is Folliott S. Pierpoint's "For the Beauty of the Earth" (), which echoes the psalm's wonder at the natural world while expressing gratitude for divine handiwork, set to the tune England or Dix. In the , "O Lord, Our Lord, How Majestic Is Thy Name" emerged as a direct metrical adaptation, popularized in praise contexts with its repetitive refrain drawn from the psalm's opening and closing verses; versions by artists like in the 1980s amplified its evangelical appeal. The 20th and 21st centuries saw a proliferation of settings in gospel, choral, and contemporary worship genres, reflecting diverse stylistic interpretations up to 2025. In gospel music, Richard Smallwood & Vision's "Psalm 8" (2001) features soulful choral harmonies and improvisational elements, emphasizing the psalm's exaltation of humanity under God. Keith Green's "How Majestic Is Thy Name (Psalm 8)" (1982) offers an acoustic folk-gospel rendition with intimate vocals, capturing personal awe at creation. Choral compositions include John Corigliano's "Psalm No. 8" (1976) for four-part chorus and organ, commissioned for a church dedication, where the organ prominently underscores the psalm's grandeur through bold, resonant textures. Dan Forrest's "Psalm 8 (Adonai, Adonenu)" (2018) for SSA choir and strings begins ethereally with violin phrases evoking the heavens before building to triumphant choral climaxes. Contemporary worship settings abound, such as Shane & Shane's "Psalm 8 (How Majestic Is Your Name)" (2021), a meditative acoustic arrangement from their Psalms album that directly quotes the text for congregational singing. 's "So Will I (100 Billion X)" (2017) draws thematic inspiration from the psalm's creation imagery, using electronic and orchestral elements to convey universal praise in arena-style performances. Aaron Shust's "Majestic (Psalm 8)" (2023) blends pop-rock with scriptural paraphrase, released on his Heaven + Earth album to highlight God's name above the stars. Other notable 21st-century recordings include the Turtle Creek Chorale's "Psalm 8, 'The Majesty and Glory of Your Name'" (2012), a vibrant men's chorus piece emphasizing triumphant brass; My Soul Among Lions' " (Psalm 8)" (2016), an indie-folk setting for modern ensembles; and Tim Nijenhuis's orchestral arrangement of the tune for Psalm 8 (2024), updating the 16th-century melody with contemporary instrumentation. Additional examples encompass Mark Altrogge's "How Majestic" (1990s, Sovereign Grace Music), a upbeat congregational ; and John W. Higdon's "How Excellent Is Thy Name" (mid-20th century), a gospel-inflected choral work. Performance practices for Psalm 8 settings vary between choral ensembles and solo interpretations, often favoring mixed voices to convey communal praise, though solo versions like Green's highlight introspective devotion. Instrumentation frequently nods to the psalm's superscription "To the tune of 'The Gittith,'" interpreted as an ancient eight-stringed or from Gath, leading composers to incorporate strings—such as harps, lutes, or violins—for lyrical depictions of celestial and earthly elements.

Literary and Artistic References

Psalm 8 has profoundly influenced literary works, particularly through its themes of cosmic wonder and human significance within creation. In William Shakespeare's Hamlet (Act 2, Scene 2), Hamlet's soliloquy—"What a piece of work is a man! How noble in reason, how infinite in faculty!"—echoes the psalm's meditation on humanity's exalted yet humble place in the universe, drawing directly from Psalm 8:4-6 as interpreted through Hebrews 2:6-8. This allusion underscores the tension between divine majesty and human frailty, a core motif in the play. Similarly, Mark Twain's essay "Reflections on the Sabbath" (1865) employs satire to critique human pretensions to dominion over creation, to highlight the irony of Sabbath rest amid humanity's overreach. In science fiction, Isaac Asimov's short story "...That Thou Art Mindful of Him" (1974) explicitly titles itself after Psalm 8:4, exploring creation through robots questioning humanity's unique status in a vast cosmos, thereby reimagining the psalm's wonder in a futuristic context. The psalm's vivid depictions of the night sky and human stewardship have inspired , especially in medieval and traditions emphasizing between humanity and the natural world. Illuminated manuscripts from the 13th century, such as the Great Psalter (c. 1200-1240), feature illustrations of King in praise beneath a starry canopy, symbolizing the psalm's awe at the heavens as God's "work of thy fingers" (Psalm 8:3). These images, often rendered in gold and vibrant blues, portray David with his harp amid celestial motifs to evoke contemplative wonder. In the Renaissance, paintings exploring human-animal drew on the psalm's notion of (Psalm 8:6-8), as seen in works like Raphael's frescoes in the Vatican (1517-1519), where names in a serene, balanced Edenic scene reflecting humanity's appointed rule over creation without discord. Historically, Psalm 8 resonated during the moon landing in 1969, capturing the awe of . Astronaut , before stepping onto the lunar surface, reflected on the mission's grandeur through the sacrament of communion and later shared how the psalm's words—"When I consider thy heavens, the work of thy fingers, the and the stars which thou hast ordained; What is man, that thou art mindful of him?" (Psalm 8:3-4)—encapsulated his experience of humanity's place in the . During a from the , Aldrin read these verses aloud, linking the psalm to the historic achievement. , observing the landing, dedicated Psalm 8 to the astronauts in a message left on the , praising their feat as a testament to the divine majesty described in the text and entrusting it to them as a for all humanity.

Modern Interpretations and Uses

In recent scholarship from 2020 to 2025, interpretations of Psalm 8 have increasingly emphasized its Christological dimensions through its quotation in 2:5–9, where the psalm's language of human dominion and glory is applied to as the fulfillment of humanity's intended role. For instance, commentators highlight how portrays as temporarily "made lower than the angels" yet crowned with glory, restoring the dominion lost to and elevating human significance through his and . This reading underscores Psalm 8's portrayal of frail humanity as a of Christ's redemptive with humankind. Intertextual studies since 2020 have explored Psalm 8's connections to Genesis 1, framing human as a cooperative partnership in creation that informs eco-theological perspectives on . The Project's 2021 visual commentary links the psalm's imagery of humanity ruling over creation to Genesis's account of humans as image-bearers tasked with caring for the , portraying this role as humble service rather than exploitation. This approach emphasizes the psalm's vision of humans as dependent co-rulers under , bridging ancient texts to contemporary calls for environmental responsibility. Ecological readings of Psalm 8 in the 2020s critique its potential for amid the climate crisis, reinterpreting "" (v. 6) as relational stewardship that positions s within, rather than above, creation. A article in Thinking argues for an "anthropo-eccentric" view, where the psalm's at cosmic vastness humbles centrality and urges care for the natural world as an expression of divine glory. Similarly, a 2020 re-reading in the Journal for Semitics challenges exploitative interpretations by aligning the psalm with realities, advocating for s as servants of creation to mitigate ecological destruction. Secular and modern applications of Psalm 8 extend to , where its reflection on humanity's place amid the fosters discussions of cosmic significance without religious presuppositions. In educational contexts, the psalm's wonder at the heavens (v. 3) is used to explore value in an expansive , countering feelings of insignificance by highlighting intentional and relational scale. Decolonized African interpretations, particularly in Yoruba contexts, reframe the psalm as a resource for and , integrating biblical with indigenous spiritual practices to affirm Yahweh's ongoing miracles in daily life. In popular media, such as podcasts and columns, Psalm 8 evokes at creation's majesty; a 2025 Lutheran Column piece uses it to meditate on dignity amid the , while 2024 episodes from church podcasts link its themes to personal wonder and ethical living. These non-Western and contemporary voices enrich global engagements, addressing gaps in Eurocentric scholarship by emphasizing , , and ecological .

References

  1. https://hebrewcollege.edu/resource/psalm-8-entering-the-psalm/
  2. https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=1214&context=eleu
  3. http://files1.wts.edu/uploads/pdf/articles/psalm8-green.pdf
  4. https://epreacher.org/sermons/r-datingpsalms.pdf
  5. https://www.scribd.com/document/669575561/psalm-8-and-role-of-humanity
  6. https://digitalcommons.acu.edu/cgi/viewcontent.cgi?article=1304&context=etd
  7. https://three-things.ca/pdfs/Gunkel_Classification_of_the_Psalms.pdf
  8. https://www.tyndalebulletin.org/article/30676-psalm-research-since-1955-ii-the-literary-genres.pdf
  9. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-445X2022000100013
  10. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-27-2/commentary-on-psalm-8-2
  11. https://www.jstor.org/stable/40586742
  12. http://godsacre.org/wp-content/uploads/2019/07/Psalms-8-The-Psalms-as-Poetry.pdf
  13. https://www.blueletterbible.org/lxx/psa/8/1/
  14. https://www.oca.org/liturgics/outlines/septuagint-numbering-psalms
  15. https://scholar.valpo.edu/cgi/viewcontent.cgi?article=1000&context=kellerpsalms
  16. https://baylor-ir.tdl.org/bitstreams/03adeb68-0dc6-410b-bc9e-bf219a15ce68/download
  17. https://journal.rts.edu/article/psalm-8-messianic-psalm-reading-psalm-8-christian-scripture/
  18. https://bibleproject.com/articles/ruling-the-world-through-weakness-in-psalm-8/
  19. https://ses.library.usyd.edu.au/bitstream/handle/2123/28061/rafferty_tc_thesis.pdf?sequence=1
  20. https://etsjets.org/wp-content/uploads/2010/06/files_JETS-PDFs_49_49-2_JETS_49-2_235-246_GuthrieQuinn.pdf
  21. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1010-99192014000300013
  22. https://www.academia.edu/11291328/The_Preachers_Use_of_Psalm_8_in_Hebrews_2
  23. http://www.scielo.org.za/scielo.php?pid=S2305-445X2022000100013&script=sci_arttext&tlng=en
  24. https://presbyearthcare.org/wp-content/uploads/2022/06/Psalm-8-Ecological-Reflection.pdf
  25. https://mechon-mamre.org/p/pt/pt2608.htm
  26. http://www.qbible.com/hebrew-old-testament/psalms/8.html
  27. https://dssenglishbible.com/psalms%208.htm
  28. https://www.deadseascrolls.org.il/explore-the-archive/manuscript/11Q5-1
  29. https://biblehub.com/sep/psalms/8.htm
  30. https://www.chabad.org/library/article_cdo/aid/4297973/jewish/Chapter-128-Laws-Concerning-the-Month-of-Elul.htm
  31. https://blog.artscroll.com/wp-content/uploads/2020/03/yom-kippur-kattan-booklet.pdf
  32. https://www.sefaria.org/Kitzur_Shulchan_Arukh.128
  33. https://congregationofmoses.org/wp-content/uploads/2021/02/Kabbalat-Shabbat-and-Maariv-SIDDUR-LEV-SHALEM-2.pdf
  34. https://www.sefaria.org/Midrash_Tehillim.8
  35. https://www.amacad.org/publication/daedalus/nature-sources-judaism
  36. https://www.reconstructingjudaism.org/article/tikkun-olam-unpacked/
  37. https://www.thegospelcoalition.org/themelios/article/made-lower-than-angels-a-fresh-look-at-hebrews-25-9/
  38. https://enduringword.com/bible-commentary/psalm-8/
  39. https://divineoffice.org/ord-trinity-sunday-or/
  40. https://catholic-resources.org/LoH/Psalter-Index.html
  41. https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/common-worship/common-material/psalter/psalm-8
  42. https://hymnary.org/browse/lectionary/trinity_c
  43. https://www.newadvent.org/fathers/1801008.htm
  44. https://thedivinelamp.wordpress.com/2011/02/08/feb-8-st-augustine-on-todays-psalm-8/
  45. https://www.academia.edu/43180196/Christ_s_Work_in_the_Psalms_Luther_on_Psalm_8_and_Scripture_s_Literal_Sense
  46. https://thelutherancolumn.com/2025/09/10/psalm-8-what-is-man/
  47. https://www.goarch.org/-/stewardship-the-entry-of-christ-into-jerusalem
  48. https://mci.archpitt.org/liturgy/Lazarus_Saturday.html
  49. https://doi.org/10.25159/2663-6573/7613
  50. https://jsr.shanti.virginia.edu/back-issues/vol-4-no-2-october-2004-the-image-of-god/image-of-god-a-note-on-the-scriptural-anthropology/
  51. https://www.emmanuelmusic.org/other-notes/swv-27
  52. https://oldpostroad.org/node/373
  53. https://pressbooks.palni.org/thebibleandmusic/chapter/handels-messiah/
  54. https://hymnary.org/text/for_the_beauty_of_the_earth
  55. https://hymnary.org/text/o_lord_our_lord_how_majestic_is_smith
  56. https://www.youtube.com/watch?v=iiYxodBRu7c
  57. https://open.spotify.com/track/4C2Mtrzc33OmjPFt2QGtXH
  58. https://www.wisemusicclassical.com/work/24494/Psalm-No-8-for-Four-part-Chorus-of-Mixed-Voices-and-Organ--John-Corigliano/
  59. https://www.youtube.com/watch?v=EBQCO1XuKjw
  60. https://www.youtube.com/watch?v=bPSv8vredVs
  61. https://www.youtube.com/watch?v=GfVd5x9W1Xc
  62. https://www.youtube.com/watch?v=hRtyrIH8UBs
  63. https://www.youtube.com/watch?v=EW5VGtsY-JI
  64. https://www.youtube.com/watch?v=2R0eZx3nTIQ
  65. https://www.youtube.com/watch?v=VEFuwYwEfco
  66. https://sovereigngracemusic.com/music/scriptures/psalms/8-psalm/
  67. https://expositorysongs.com/bible-verse/psalm/psalm-8/psalm-81/
  68. https://www.shakespeare-online.com/plays/hamlet/hamletfivereasons.html
  69. https://faithalone.org/grace-in-focus-articles/what-is-man-that-god-cares-for-him-psalm-8/
  70. https://guideposts.org/positive-living/health-and-wellness/life-advice/finding-life-purpose/guideposts-classics-when-buzz-aldrin-took-communion-on-the-moon/
  71. https://www.inters.org/paul-vi-astronauts-apollo-11
  72. https://www.crossway.org/articles/what-hebrews-2-reveals-about-psalm-8/
  73. https://theaquilareport.com/what-hebrews-2-reveals-about-psalm-8/
  74. https://learn.ligonier.org/devotionals/made-lower-to-be-crowned-with-glory
  75. https://bibleproject.com/videos/psalm-8/
  76. https://www.thinkingfaith.org/articles/psalm-8-and-%25E2%2580%2598anthropo-eccentricity%25E2%2580%2599
  77. https://probe.org/are-we-significant-in-this-vast-universe/
  78. https://journals.co.za/doi/10.25159/2663-6573/7613
  79. https://www.youtube.com/watch?v=b4ifhMMFm6U
Add your contribution
Related Hubs
User Avatar
No comments yet.