Your Name is Majestic

An Exegetical study of Psalm 8

Karina Loayza Silva

BOX 323-B
August 17th, 2016

OT 770 Exegesis in the Poetical Books

Professor J.J. Niehaus
Summer 2016

Loayza 2

CONTENTS
1.

TRANSLATION .................................................................................................................................. 3

2.

TEXTUAL CRITICISM ....................................................................................................................... 3

3.

LITERARY CONTEXT ....................................................................................................................... 4

4.

STRUCTURE OF THE PSALM .......................................................................................................... 5

a.

Outline............................................................................................................................................... 5

b.

Parallelism Analysis.......................................................................................................................... 6

c.

Discussion of the text ........................................................................................................................ 7

5.

SETTING AND FUNCTION ............................................................................................................. 10

6.

NEW TESTAMENT USAGE ............................................................................................................ 11

7.

APPLICATION .................................................................................................................................. 12

8.

SERMON OUTLINE ......................................................................................................................... 14

9.

BIBLIOGRAPHY ............................................................................................................................... 15

Loayza 3
1.

TRANSLATION

Psalm 8
(1)

For the choirmaster, on the Gittith. A Psalm of David.

Yahweh our Lord, how majestic is your name in all the earth!
I will worship your splendor above the heavens.
(3)
From the mouth of children and nursing babies you have established strength
because of your enemies, to stop the enemy and the avenger.
(4)
When I look at your heavens, the work of your fingers,
the moon and the stars, which you have established.
(5)
What is a man that you remember him,
and the son of man that you care for him?
(6)
Yet, you have made him a little lower than God
and you crowned him with honor and majesty.
(7)
You make him rule over the works of your hands;
You have put all things under his feet.
(8)
All sheep and oxen, and also the beasts of the field,
(9)
The birds of the heavens and the fish of the seas,
whatever passes through the path of the seas.
(10)
Yahweh our Lord, how majestic is your name in all the earth!
(2)

2.

TEXTUAL CRITICISM

a. In v. 1 the critical apparatus notes that in the Septuagint as well as in the revision of the LXX of
Symmachus and Hieronymus writings the word appears in plural. In addition to that, this musical or
festival term of uncertain meaning appears also in the heading of Psalms 81:1 and 84:11. The rendition of
the Masoretic text is preferred considering the lack of diversity of all the aforementioned witnesses which
in fact indicates a common textual source, the LXX2.
b. In v. 2, the MT poses a problem in the reading of the phrase .
There are various proposed
variants readings among the ancient textual witnesses. The LXX reads as (that he was lifted
up), the Syriac/Targum as ( whom you have given) and the Greek revision of
Symmachus/Hieronymus which is translated as whom you have appointed. In light of the multiplicity
of readings the editors have proposed the following three options for the word :
(1) , (2) or
(3) . I will follow the rationale of Dahood who proposes a joining of resulting in . He
translates this verb as a Piel Imp. and so changing the meaning to I will worship. It is very likely that
such problematic reading is due to a scribal error in which the word became disjointed at some point in
the transmission of the text then originating the rest of the textual variants. Finally, because the MT poses
an anomaly in the syntax of and the vocalization of we follow the translation of Dahood3.
c. There are two minor variants in v. 3. First, for the word ( your strength) the Syriac translation
reads gloriam tuam (your glory). The MT is retained because the use of strength completes better the

1
Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke. Theological Wordbook of the Old Testament
(TWOT). Chicago: Moody Press, 1980. 841b.
2
Emanuel Tov. Textual Criticism of the Hebrew Bible . Minneapolis, MN: Augsburg Fortress, 1992, 145.
3
Peter C. Craige and Marvin E. Tate. Word Biblical Commentary, Psalms 1-50 -Vol. 19. Grand Rapids, Michigan:
Zondervan, 2004, 105.

Loayza 4
antithetical figure presented with the weakness of the children and infants in the beginning of the verse.
Second, the writings of Hieronymus note a 1st person suffix for the form
(your enemies) instead of
the 2nd person suffix in the MT. Such change in a hymn praise exalting YHWH seems unlikely, therefore
the MT is retained.
d. The BHS apparatus in v. 4 renders three textual variants. (1) the Syriac translation changes to 3pl
the 1st pers. sing. in .
As P. Craigie suggests, the rendering of the MT is coherent with the preferred
translation of ( I will worship) in v.24. (2) The LXX omits the 2ms suffix (your heavens).
However, the internal evidence does not warrant this change since the context is Gods power over his
creation. (3) The Cairo-Geniza fragments along with several Syriac manuscripts render the noun as
singular, . In light of the context in which the psalmist is referring to the creation of all the heavenly
hosts (the heavens), the MT reading is more consistent with such plurality of the Divine creation.
e. In v.6, the rendition of in the LXX, Syriac and Hieronymus writings omits the copulative
vav. Since the copulative vav is used to introduce two clauses, a new grammatical unit5, the MT is
retained in order to mark the beginning of the second clause, .
f. The BHS apparatus renders the following variants. First, similar to the previous note, the LXX
and Syriac adds (instead of omitting) a copulative vav to the beginning of v. 7. In this sense, we can
consider that v.7 is following the thought of the previous clause so a copulative vav is not necessary and
the MT rendition is preferred. Second, the plural noun is render as singular in the Hebrew fragments
of Cairo-Geniza and several Syriac manuscripts. As it was already noted in note d-3, the plural form of
the MT is retained.
g. There is a variant reading in several Mss. which replace the masculine singular noun ( flock)
for ( small cattle). Since the context does not support this change, the figure of speech used is a
hendiadys (the sheep and the oxen) in order to convey the idea of domestic creatures, then the MT is
retained.

3.

LITERARY CONTEXT
The process of compilation of the psalter has been an object of research for a large number of

scholars throughout the different stages of Biblical scholarship. The wide variety of the kind of psalms,
the historical and personal circumstances of the authors themselves as well as their religious experiences
make very difficult and subjective the ordering of the material6. Despite the level of uncertainty about the
process of compilation, the extant Psalter indeed shows evidence of having been arranged carefully. The
Midrash on the Psalms (9th century A.D.) attest for a fivefold division7. By following such division,

Ibid.
Ronald J. Williams and John C. Beckman. Williams' Hebrew Syntax. Toronto Buffalo London: University
of Toronto Press, 2007, 430a.
6
R.K. Harrison. Introduction to the Old Testament. Peabody, MA: Hendrickson Publishers Marketing,
LLC, 1969. 985.
7
Bullock, C. Hassell. Encountering the Book of Psalms . Grand Rapids, MI: Baker Academic, 2001. 59.
5

Loayza 5
Psalm 8 then belongs to Book I (Pss. 1-41) as part of the collection attributed to David (Pss.3-41, 51-70
and 138-145)8.
In its immediate literary context, Psalm 8 is placed after an individual lament, a cry of anguish in
the midst of trouble (Ps 6) and a prayer of an innocent man for justice and protection from his enemies (Ps
7). Then, Psalm 8 is followed by a psalm of thanksgiving for Gods justice (Ps.9). The arrangement of
these psalms gives us a sense of direction. In Psalms 6 and 7 we find the psalmists on their knees crying
out for Gods mercy, but then in Psalm 8 he lifts up his swollen eyes to the heavens and says: What is a
man that You take thought of him? (NASB, Ps 8:4). The God of Israel has not only displayed His glory
above the heavens, but moreover He has created mankind a little lower than Himself. This amazing
thought refreshes the afflicted soul of the psalmist and prepares him to give thanks to YHWH with all his
heart (Ps.9:1).
The tonality that characterizes Psalm 8 is praise. Praise, as Westermann defines it, is joy spoken
to God experienced as a community or as an individual9. He classifies Psalm 8 as a hymn (or psalm of
descriptive praise) in general terms, however, since the unfolding of the psalmists statement about God is
centered in his creating power the psalm is further classified as a psalm of creation10. But as P. Craigie
notes, the originality and mixed of forms present in this psalm defy our attempt to fit it into a precise
category11.

4.

STRUCTURE OF THE PSALM

a. Outline
The flow of thought in the psalm could be portrayed considering the following outline:
A. Title (v.1)
B. Praise of Yahwehs glory in creation (v.2)
C. Praise of Yahwehs glory in his triumph over his enemies (v. 3)

8
Peter C. Craige and Marvin E. Tate. Word Biblical Commentary, Vol. 19. Grand Rapids, Michigan:
Zondervan, 2004. 28.
9
Westermann, Claus. The Psalms: Structure, Content & Message . Minneapolis, MN: Augsburg Publishing
House, 1980, 25.
10
Ibid., 92.
11
Craige and Tate. Word Biblical Commentary, 106.

Loayza 6
D. Reflection of the psalmist on human condition (v. 4-9)
a. The insignificance of man contrasted to an omnipotent God (v.5)
b. The majesty of man endowed by a concerned and compassionate God (v. 6)
i.
Mans lordship over Gods creation (v. 7-9)
E. Inclusio: Yahweh is praised (v. 10)
b. Parallelism Analysis
The following diagram shows the parallelism analysis of the psalm.

Title

Praise of YHWH - creation

bicolon:

d'


b

Praise of YHWH - triumph

b


b

c

c

Reflection on human condition

a'

a

a


a

v.4a

v.4b

v.5a

b'

Gods endowment to man

Mans lordship
chiasm:

a
c

a

b

b

a

b

b

Inclusio

v.2b

v.3

bicolon:

v.2a

a


c

c'
The insignificance of man

v.1

b
a

c
b
a

a

b
a

b

v.5b
v.6
v.7
v.8
v.9
v.10

Loayza 7
c. Discussion of the text
A. Title (v.1)
According to R.K. Harrison, it seems probable that the presence of superscriptions was included
by the editor (or editors) in order to preserve some historical tradition regarding the composition of
the psalm12. In this case, the title indicates that: First, the term is translated as for the
choirmaster based on the evidence of 1 Chronicles 15:21, and it may indicate that the psalm was
taken from an older major Psalter known as the Director's Collection, or from one dedicated to him13.
Second, possibly the type of tune , it may refer to a Philistine musical instrument, and since
the term is also associated with the word ( winepress) some scholars speculate it refers to the
celebration of the grape harvest at the feast of the tabernacles14. The presence of the term in Psalms
81 and 84, also hymns of praise, assure the idea of its use for cultic purposes. Finally, the title
includes an allusion to authorship, .
B. Praise of Yahwehs glory in creation (v.2)
The hymn of praise begins in v.2 with a direct address to YHWH and the use of the title in
1st plural, in this way underlining the idea of worship as a community of faith. Furthermore, the
psalmist acknowledges the name of the Divine. At this point it is necessary to highlight that such
knowledge comes only and exclusively by revelation, and Israel was the direct recipient of it at
Mount Sinai (Ex 20:1-18). Also, the evidence that we see in the Scriptures is that Gods personal
name goes together to what He has done and does in favor of His people. His name is intimately
connected with His nature (Ex. 34:6-8). Therefore, while the psalmist evokes the majesty of the name
of YHWH, he is in fact worshipping His very nature.

12

R.K. Harrison. Introduction to the Old Testament, 977.

Francis Brown, S.R. Driver, Charles A. Briggs, G.R. Driver, Wilhelm Gesenius, Emil Roediger, and
Edward Robinson. A Hebrew and English Lexicon of the Old Testament: With an Appendix Containing the Biblical
Aramaic. Oxford: Clarendon Press, 1952. 6276.
14
BDB, 841b.
13

Loayza 8
Regarding the stylistic devices that the poet uses to convey his burst in adoration, there is a
synonymous parallelism between v.2a and v.2b. A case can be made that the use of ( splendor) in
the second cola completes the exaltation of the Name. The use of and
conveys the idea of absolute sovereignty by the use of a merism (earth-heavens).
C. Praise of Yahwehs glory in his triumph over his enemies (v. 3)
The psalmists knowledge of Gods name, YHWH, leads him to assure that He is a triumphant
God. Such assurance is rooted in Israels exodus experience from Egypt. There is an echo of the song
of the sea in v.3. Since, who is a greater enemy in Israels history other than Egypt? But YHWH
covered them with mighty waters (Exo 15:1-19) and their pharaoh was humiliated and defeated.
Moreover, the psalmist uses irony to emphasize that it is solely on the basis of the knowledge of the
name of God that strength can be established even through humans as weak as babies. The
combination of the synonymous nouns and forming a hendiadys underline the weakness
of the vehicle by which YHWH will establish strength against His enemies.
D. Reflection of the psalmist on his human condition (v. 4-9)
In v.4 the psalmist moves up to the heavenly realm and then he begins to unfold the creation
motif with the insertion of a temporal clause ( when I look)15. By doing so, he directs the
readers attention to Gods direct intervention in the creation of the vast heavens. He underlines this
idea with the use of an anthropomorphism (4a: your fingers) and a metonomy of the effect intending
Gods omnipotence (4b: you have established). Both mentioned elements (4a,4b) are marked by
internal synonymous parallelism. Also we can note, as P. Craigie suggests, that in the context of the
psalm the created world does not contain any explicit revelation. The psalmist already knows the
Creator God by special revelation (Genesis account) and it is not by the contemplation of the universe
that he finds his divine assigned role within the created world16.
a. The insignificance of man contrasted to an omnipotent God (v.5)

15
16

Williams and Beckman. Williams' Hebrew Syntax. 496.

Craige and Tate. Word Biblical Commentary,109.

Loayza 9
His intention is to stir the mind of the reader to reflect about his own insignificance in comparison
to the celestial bodies. He does so by inserting a rhetorical question at the beginning of v.5 and using
also synonymous parallelism once again. The divine closeness toward men is conveyed by the use of
two related verbs and . These verbs are used, for instance, in the exodus account in which is
said that the Lord was concerned for Israels situation in Egypt and he remembered them, also in the
many instances that the Lord rescues someone it is said the He remembered the individual. Moreover,
it is indicated that YHWH because of his He remembered His covenant17.
b. The majesty of man endowed by a concerned and compassionate God (v. 6)
The implied answer for the rhetorical question of v.5 is obvious: nothing! Therefore, the psalmist
continues his reflection and exalts the fact that in despite of the insignificance of man, God has
endowed man with honor and majesty. The use of an adversative conjunction at the beginning of the
v. 6 seems to assure the aforementioned explanation. Also, it is worth noting the use of the partitive
meaning of the preposition prefixed to the noun . In this case, the partitive meaning expresses
the idea of provenance which conveys clearly the idea of man as imago Dei18. As consequence,
mankind as the crown of creation is little less than God. This is indeed a striking declaration,
however, is derived from the fact that mankind was created in the image of God (Gen 1:27).
Therefore, it is by virtue of his special creation that man is being crowned with .
c. Mans lordship over Gods creation (v. 7-9)
In the Genesis account YHWH had made clear the intended role for mankind (Gen.1:26-28). As
the crown of Gods creation, mankind has been given lordship over the created world. Such role is
delegated by God, as the use of the causative Hiphil in the verb in the beginning of v.7 clearly
indicates. In addition, the psalmist uses a chiastic structure to underline mans mastery over creation.
Finally, the psalmist makes use of creation-language
clearly evoking the Genesis account

17

Gn.8:1, 9:15-16, 19:29, 30:22, 50:24; Ex.2:24, 3:16, 4:31, 6:5.

P. Jouon and T. Muraoka. A Grammar of Biblical Hebrew. Roma: Editrice : Pontificio Istituto Biblio,
1991. 133e.
18

Loayza 10
(Gen 1:26-28). This statement is further expanded in vv.8-9 in which the psalmist specifies the mans
mastery with the use of a hendiadys (sheep and oxen) to represent the domestic animals, a merism
(birds/heavens fish/seas) to indicate the whole of the created world under mans feet. In v.9, the
psalmist makes use of syntactic parallelism placing the phrase in order to stress his
declaration on the mankinds mastery over all created things, more specifically living creatures that he
singled out in vv.8-919.
E. Inclusio: Yahweh is praised (v. 10)
The psalmist concludes his poem using the same phraseology on which he began his praising.
Since it was his acknowledge of the Divine name, the revelation that comes with it, that stir his heart and
soul to worship. He closes his unfolded theme of the Majesty of YHWHs name with an exclamation of
praise in which the reader has been lead to do through vv.2-9.

5.

SETTING AND FUNCTION

In general terms, the psalms emerged from Israels experience with YHWH. The dynamic nature of

their relationship as well as the many circumstances that the Biblical narrative present makes very
difficult if not many times impossible to describe the particular setting in which certain psalms emerged.
In despite of the difficulty of the task, as P. Craigie remarks, it cannot be overstressed the recognition of
the usage of a particular psalm for our task of interpretation20.
Building up from Gunkels work, Sigmund Mowinckel classified Psalm 8 as a hymn or song of
praise. He distinguishes two main types of hymns: first, psalms in which YHWH is praised in general
terms by enumerating his qualities and glorious works. Mowinckel suggests that such psalms may suit
any cultic occasions, both daily and festal. The second category of psalms focus its motif on a particular
feature of divine activity (e.g. the crossing of the Reed Sea). Psalms in this category belong to a particular
kind of cultic festival. Psalm 8 belongs to the first category but it is varied in its form. It lacks the

19
20

Craigie and Tate. Word Biblical Commentary,108.

Ibid., 47.

Loayza 11
introductory exhortation to praise YHWH (e.g. Psalm 149:2-3), opens with a revering exclamation and
then further developed the theme in the main body of the hymn21.
In addition to that, H. Kraus notes that the cultic use of psalm 8 is seen in its direct exhortations to
worship YHWH and because of the alternation between plural and singular22. Regarding this latter aspect,
Mowinckel would say that the I may originally have meant the leader of the choir or the cultic act, or
the spokesman of the congregation23. In such scenario, one could speculate that the leader would recite
aloud vv.3-9 while the people answer vv.2 and 10.
Finally, from the internal evidence of the psalm we could argue that it was written either during
the night (v.4) or at least thinking about it. It is not hard to picture David writing about his long nights in
solitude as a shepherd under the open sky in the desert. It definitely was a wonderful source for
inspiration to write such a beautiful poem.

6.

NEW TESTAMENT USAGE

It is well known that the book of Psalms is one of the most cited in the New Testament. In

particular, Psalm 8 is cited four times. First, we found it in Jesus answer to the chief priests and the
scribes during his triumphal entry into Jerusalem after his cleansing of the temple (Matt 21:12-17). The
authorities were indignant that the children were shouting in the temple: Hosanna to the Son of David!
they turned to Jesus and said: Do you hear what these are saying? Then the Lord quoted Ps.8:3. In so
doing, He is not only assuring the original sense of the psalm but also giving it a Messianic significance
by the fact that He is reaffirming the people's praise as their promised Messiah.
Second, the apostle Paul uses Ps.8: 6 in an eschatological context in his first letter to the
Corinthians (1 Co 15:27). Christ has been raised and then set into motion a chain of eschatological events

21
Sigmund Mowinckel. The Psalms in Israel Worship. Grand Rapids, MI: Wm. B. Eerdmans Publishing
Co., 2004. 83-88.
22
Kraus, Hans J. Psalms 1-59. A Commentary. Translated by Hilton C. Oswald . Minneapolis, MN:
Augsburg Publishing House, 1988. 180.
23
S. Mowinckel. The Psalms in Israel Worship. 82.

Loayza 12
that will culminate with Christ absolute dominion, until he has put all His enemies under His feet24. In a
similar vein, the apostle uses the mastering motif of Ps. 8:6 applied to Christ who by his redemptive work
won the sovereignty which is His as Head of the new creation. In the original meaning of the text, such
sovereignty was given to mankind which the psalmist states is little lower than God, however, in Pauls
application to this psalm such sovereignty is given to the Second Adam who reigns at Gods right hand25..
Finally, the author of Hebrews makes an extended mention of Psalm 8 in Hebrews 2:6-9. He cites
it in relation to the redemptive work of Christ in favor of mankind to whom a more perfect and complete
revelation has been given through the Son, so we must pay much closer attention (Heb 2:1). In his
commentary on Hebrews, J. Calvin discusses the applications fit between Psalm 8:4-6 applied in its
context to mankind and now to Christ. Calvin points out that men was indeed put in possession of the
world, however, by his own sin they lost his favor and that it is only through Christ that their lost right
can be restored. Such is the foundation to understand the interpretation of the author of Hebrews26.

7.

APPLICATION
An article published in Huffington Post says: Two thousand years ago, for a Jew to believe in

Adam and Eve was perfectly sensible. But time moves on and with it our understanding of the world
around us, and old beliefs have to give way to new ones. Aristotle thought that some people were born to
be slaves. He was wrong. St. Paul thought we are descended from Adam and Eve. He was wrong. In
todays society seems that no one has the time to look at the heavens and contemplate the vastness of the
universe like our psalmist used to do. The sense of nothingness that he feels when he contrasts his
humanity with Gods created world is a foreign and primitive feeling that the so-called science of
evolution has stolen from our minds. Thus, I believe that it is more necessary now than in the psalmists

24

Blomberg, Craig L. 1 Corinthians (The NIV Application Commentary) . Zondervan. Kindle Edition, n.d.

266.
25

Bruce, F.F. The Epistle to the Ephesians: A Verse by Verse Exposition by One of the Great Bible
Scholars of Our Age . Robert Frederick. Kindle Edition, n.d. 617-25.
26
Calvin, John. Commentary on Hebrews. Christian Classics Ethereal Library. Kindle Edition, n.d. 941945.

Loayza 13
context to teach the people how to be amazed by the Creator God. The great doctrines of the Bible are
meant for that purpose, and in that sense, Psalm 8 can serve us to point out two of the greatest doctrines of
the church: the doctrine of Man and the doctrine of the Last Things.
First, the concept of imago Dei which the psalmist underlines with his striking declaration: Yet,
you have made him a little less than God (v.5) is a powerful truth against the deceitful idea that says that
mankind is a little more than the primates. Any of the most used Spanish translations uses the word "God"
to translate v.5. I learned this psalm by heart in Sunday School with the phrase little less than angels,
but the Hebrew makes an amazing declaration about our human nature as reflecting the majesty of our
Creator. Such is a powerful truth.
Second, as a developed thought from the aforementioned doctrine, there is the tragic reality of our
fallen nature, marred by sin. Thus we apply the teaching of the New Testament and its eschatological
perspective opened by the dead and resurrection of Christ, the Second Adam to whom all authority and
dominion has been given. Yet we anxiously await to behold His glory face to face. Maranatha!

Loayza 14
8.

SERMON OUTLINE

Your Name is Majestic!

I.

II.

Introduction
a. Cultural background: the use of the psalms as part of the worship life in Israel
b. David: the psalmist of Israel
c. Possible scenarios for the emergence of the psalm
d. Possible purposes for the psalm
Exposition
a. Information given in the superscription
b. Look at the heavens: His Name is Majestic
o Key words: glory
o The purpose of Creation
c. Look at around you: His name is Majestic
o The insignificance of man in contrast with the universe
o The glory of man in Creation: his mastery
o The fall of man
o Yet. God has a plan of salvation to restore the glory of His creation
d. Look at the Cross: His name is Majestic
o The weakness of God: the cross
o Gods triumph over our foes and avengers: death and sin
o Christs enthronement at the Fathers right hand
e. Look at the Future: His name is Majestic
o Christs return in glory and power
o The judgment of the enemies of God

III.

Application
a. Who are the enemies of God in our context?
b. See the future with hope and expectation because Christ is risen
c. Do you know the Name of God?

Loayza 15
9.

Bibliography

Blomberg, Craig L. 1 Corinthians (The NIV Application Commentary) . Zondervan. Kindle Edition, n.d.
Brotzman, Ellis R. Old Testament - Textual Criticism . Grand Rapids: Baker Academic , 1994.
Bruce K. Waltke, M. O'Connor. An Introduction to Biblical Hebrew Syntax. Indiana: Eisenbrauns, 1990.
Bruce, F.F. The Epistle to the Ephesians: A Verse by Verse Exposition by One of the Great Bible Scholars
of Our Age . Robert Frederick. Kindle Edition, n.d.
Bullock, C. Hassell. Encountering the Book of Psalms . Grand Rapids, MI: Baker Academic, 2001.
Calvin, John. Commentary on Hebrews. Christian Classics Ethereal Library. Kindle Edition, n.d.
Francis Brown, S.R. Driver, Charles A. Briggs, G.R. Driver, Wilhelm Gesenius, Emil Roediger, and
Edward Robinson. A Hebrew and English Lexicon of the Old Testament: With an Appendix
Containing the Biblical Aramaic. Oxford: Clarendon Press, 1952.
Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke. Theological Wordbook of the Old Testament.
Chicago: Moody Press, 1980.
Harrison, R.K. Introduction to the Old Testament. Peabody, MA: Hendrickson Publishers Marketing,
LLC , 1969.
James Hope Moulton and George Milligan. The Vocabulary of the Greek of the New Testament. Grand
Rapdis, MI: Wm. B. Eerdmans, 1974.
Kraus, Hans J. Psalms 1-59. A Commentary. Translated by Hilton C. Oswald . Minneapolis, MN:
Augsburg Publishing House, 1988.
Mowinckel, Sigmund. The Psalms in Israel Worship . Grand Rapids, MI: Wm. B. Eerdmans Publishing
Co., 2004.
P. Jouon and T. Muraoka. A Grammar of Biblical Hebrew. Roma: Editrice : Pontificio Istituto Biblio,
1991.
Peter C. Craige and Marvin E. Tate. Word Biblical Commentary, Vol. 19. Grand Rapids, Michigan:
Zondervan, 2004.

Loayza 16
Ronald J. Williams and John C. Beckman. Williams' Hebrew Syntax. Toronto Buffalo London: University
of Toronto Press, 2007.
Ruse, Michael. The Huffington Post . August 10, 2011. http://www.huffingtonpost.com/michaelruse/adam-and-eve-dont-exist-g_b_874982.html (accessed August 16, 2016).
Tov, Emanuel. Textual Criticism of the Hebrew Bible . Minneapolis, MN: Augsburg Fortress, 1992.
Westermann, Claus. The Psalms: Structure, Content & Message . Minneapolis, MN: Augsburg
Publishing House , 1980.
William Lee Holladay and Ludwig Kohler. A Concise Hebrew and Aramaic Lexicon of the Old
Testament: Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. Grand
Rapids, MI: Eerdmans, 1971.
William R. Scott and Hans Peter. Ruger. A Simplified Guide to BHS: Critical Apparatus, Masora,
Accents, Unusual Letters & Other Markings. Richland Hills, TX: BIBAL Press, 1995.