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Selected Verse: Psalms 8:1 - World English

Verse	Translation	Text
Ps 8:1	World English	For the Chief Musician; on an instrument of Gath. A Psalm by David. Yahweh, our Lord, how majestic is your name in all the earth, who has set your glory above the heavens!
	King James	To the chief Musician upon Gittith, A Psalm of David. O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa 8:1; Psa 81:1; Psa 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands. (Psa 8:1-9) thy name--perfections (Psa 5:11; Psa 7:17). who hast set--literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa 8:1; Psa 81:1; Psa 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands. (Psa 8:1-9)

thy name--perfections (Psa 5:11; Psa 7:17).

who hast set--literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.

Notes on the Bible, by Albert Barnes, [1834]
O Lord - Hebrew, יהוה Yahweh. It is an address to God by his chosen and special title, Exo 3:14. Compare the notes at Isa 1:2. Our Lord - The word used here - אדני 'âdônay - means properly master, lord, ruler, owner, and is such a title as is given to an owner of land or of slaves, to kings, or to rulers, and is applied to God as being the ruler or governor of the universe. The meaning here is, that the psalmist acknowledged Yahweh to be the rightful ruler, king, or master of himself and of all others. He comes before him with the feeling that Yahweh is the universal ruler - the king and proprietor of all things. How excellent is thy name - How excellent or exalted art thou - the name being often used to denote the person. The idea is," How glorious art thou in thy manifested excellence or character." In all the earth - In all parts of the world. That is, the manifestation of his perfect character was not confined to any one country, but was seen in all lands, and among all people. In every place his true character was made known through His works; in every land there were evidences of his wisdom, his greatness, his goodness, his condescension. Who hast set thy glory above the heavens - The word used here, and rendered "hast set," is in the imperative mood - תנה tenâh - give; and it should probably have been so rendered here, "which thy glory give thou;" that is, "which glory of thine, or implied in thy name, give or place above the heavens." In other words, let it he exalted in the highest degree, and to the highest place, even above the heavens on which he was gazing, and which were in themselves so grand, Psa 8:3. It expresses the wish or prayer of the writer that the name or praise of God, so manifest in the earth, might be exalted in the highest possible degree - be more elevated than the moon and the stars - exalted and adored in all worlds. In His name there was such intrinsic grandeur that he desired that it might be regarded as the highest object in the universe, and might blaze forth above all worlds. On the grammatical construction of this word - תנה tenâh - see an article by Prof. Stuart, in the Bibliotheca Sacra, vol. ix. pp. 73-77. Prof. Stuart supposes that the word is not formed from נתן nâthan - to give, as is the common explanation, but from תנה tânâh - to give presents, to distribute gifts, Hos 8:9-10, and that it should be rendered, Thou who diffusest abroad thy glory over the heavens.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 8:2-3) Here, for the first time, the subject speaking in the Psalm is not one individual, but a number of persons; and who should they be but the church of Jahve, which (as in Neh 10:30) can call Jahve its Lord (אדנינוּ, like אדני from אדנים plur. excellentiae, Ges. ֗108, 2); but knowing also at the same time that what it has become by grace it is called to be for the good of the whole earth? The שׁם of God is the impress (cognate Arabic wasm, a sign, Greek σῆμα) of His nature, which we see in His works of creation and His acts of salvation, a nature which can only be known from this visible and comprehensible representation (nomen = gnomen). (Note: Cf. Oehler's art. Name in Herzog's Real-Encyklopdie.) This name of God is certainly not yet so known and praised everywhere, as the church to which it has been made known by a positive revelation can know and praise it; but, nevertheless, it, viz., the divine name uttered in creation and its works, by which God has made Himself known and capable of being recognised and named, ifs אדּיר amplum et gloriosum, everywhere through out the earth, even if it were entirely without any echo. The clause with אשׁר must not be rendered: Who, do Thou be pleased to put Thy glory upon the heavens (Gesenius even: quam tuam magnificentiam pone in caelis), for such a use of the imperat. after אשׁר is unheard of; and, moreover, although it is true a thought admissible in its connection with the redemptive history (Psa 57:6, 12) is thus obtained, it is here, however, one that runs counter to the fundamental tone, and to the circumstances, of the Psalm. For the primary thought of the Psalm is this, that the God, whose glory the heavens reflect, has also glorified Himself in the earth and in man; and the situation of the poet is this, that he has the moon and stars before his eyes: how then could he wish that heaven to be made glorious whose glory is shining into his eyes! It is just as impracticable to take תּנה as a contraction of נתנה, like תּתּה Sa2 22:41, = נתתּה, as Ammonius and others, and last of all Bhl, have done, or with Thenius (Stud. u. Krit. 1860 S. 712f.) to read it so at once. For even if the thought: "which (the earth) gives (announces) Thy glory all over the heavens" is not contrary to the connection, and if נתן עז, Psa 68:34, and נתן כבוד, Jer 13:16, can be compared with this נתן הוד, still the phrase נתן הוד על means nothing but to lay majesty on any one, to clothe him with it, Num 27:20; Ch1 29:25; Dan 11:21, cf. Psa 21:6; and this is just the thought one looks for, viz., that the name of the God, who has put His glory upon the heavens (Psa 148:13) is also glorious here below. We must, therefore, take תּנה, although it is always the form of the imper. elsewhere, as infin., just as רדה occurs once in Gen 46:3 as infin. (like the Arab. rı̆da a giving to drink, lı̆da a bringing forth - forms to which לדה and the like in Hebrew certainly more exactly correspond). תּנה הודך signifies the setting of Thy glory (prop. τὸ τιθέναι τὴν δόξαν σου) just like דּעה את־ה the knowledge of Jahve, and Obad. Psa 8:5, שׂים קנּך, probably the setting of thy nest, Ges. 133. 1. It may be interpreted: O Thou whose laying of Thy glory is upon the heavens, i.e., Thou who hast chosen this as the place on which Thou hast laid Thy glory (Hengst.). In accordance with this Jerome translates it: qui posuisti gloriam tuam super caelos. Thus also the Syriac version with the Targum: dejabt (דיהבת) shubhoch 'al shemajo, and Symmachus: ὃς ἔταξας τὸν ἔπαινόν σου ὑπεράνω τῶν οὐρανῶν. This use of the nomen verbale and the genitival relation of אשׁר to תּנה הודך, which is taken as one notion, is still remarkable. Hitzig considers that no reasonable man would think and write thus: but thereby at the same time utterly condemns his own conjecture תּן ההודך (whose extending of glory over the heavens). This, moreover, goes beyond the limits of the language, which is only acquainted with תּן as the name of an animal. All difficulty would vanish if one might, with Hupfeld, read נתתּה. But תנה has not the slightest appearance of being a corruption of נתתה. It might be more readily supposed that תּנה is an erroneous pointing for תּנה (to stretch or extend, cf. Hos 8:10 to stretch forth, distribute): Thou whose glory stretches over the heavens, - an interpretation which is more probable than that it is, with Paulus and Kurtz, to be read תּנּה: Thou whose glory is praised (pass. of the תּנּה in Jdg 5:11; Jdg 11:40, which belongs to the dialect of Northern Palestine), instead of which one would more readily expect יתנּה. The verbal notion, which is tacitly implied in Psa 113:4; Psa 148:13, would then be expressed here. But perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendour (Note: In the first Sidonian inscription אדּיר occurs as a by-name of the heavens (שמם אדרם).) as being constantly repeated and not as done once for all. There now follows, in Psa 8:3, the confirmation of Psa 8:2: also all over the earth, despite its distance from the heavens above, Jahve's name is glorious; for even children, yea even sucklings glorify him there, and in fact not mutely and passively by their mere existence, but with their mouth. עולל (= מעולל), or עולל is a child that is more mature and capable of spontaneous action, from עולל (Poel of עלל ludere), (Note: According to this derivation עולל (cf. Beduin עאלול, ‛âlûl a young ox) is related to תּעלוּל; whereas עוּל as a synonym of יונק signifies one who is supported, sustained. For the radical signification of עוּל according to the Arabic ‛âl, fut. o. is "to weigh heavy, to be heavy, to lie upon; to have anything incumbent upon one's self, to carry, support, preserve," whence ‛ajjil the maintained child of the house, and (ajjila (Damascene ‛êla) he who is dependent upon one for support and the family depending upon the paterfamilias for sustenance. Neither Arab. ‛âl, fut. o., nor gâl, fut. i. usually applied to a pregnant woman who still suckles, has the direct signification to suckle. Moreover, the demon Ghul does not receive its name from swallowing up or sucking out (Ges.), but from destroying (Arab. gâl, fut. o.).) according to Sa1 22:19; Psa 15:3, distinct from יונק, i.e., a suckling, not, however, infans, but, - since the Hebrew women were accustomed to suckle their children for a long period, - a little child which is able to lisp and speak (vid., 2 Macc. 7:27). Out of the mouth of beings such as these Jahve has founded for Himself עז. The lxx translates it the utterance of praise, αἶνον; and עז certainly sometimes has the meaning of power ascribed to God in praise, and so a laudatory acknowledgment of His might; but this is only when connected with verbs of giving, Psa 29:1; Psa 68:35; Psa 96:7. In itself, when standing alone, it cannot mean this. It is in this passage: might, or victorious power, which God creates for Himself out of the mouths of children that confess Him. This offensive and defensive power, as Luther has observed on this passage, is conceived of as a strong building, עז as מעוז (Jer 16:19) i.e., a fortress, refuge, bulwark, fortification, for the foundation of which He has taken the mouth, i.e., the stammering of children; and this He has done because of His enemies, to restrain (השׁבּית to cause any one to sit or lie down, rest, to put him to silence, e.g., Isa 16:10; Eze 7:24) such as are enraged against Him and His, and are inspired with a thirst for vengeance which expresses itself in curses (the same combination is found in Psa 44:17). Those meant, are the fierce and calumniating opponents of revelation. Jahve has placed the mouth of children in opposition to these, as a strong defensive controversive power. He has chosen that which is foolish and weak in the eyes of the world to put to shame the wise and that which is strong (Co1 1:27). It is by obscure and naturally feeble instruments that He makes His name glorious here below. and overcomes whatsoever is opposed to this glorifying.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 8:2-3) Here, for the first time, the subject speaking in the Psalm is not one individual, but a number of persons; and who should they be but the church of Jahve, which (as in Neh 10:30) can call Jahve its Lord (אדנינוּ, like אדני from אדנים plur. excellentiae, Ges. ֗108, 2); but knowing also at the same time that what it has become by grace it is called to be for the good of the whole earth? The שׁם of God is the impress (cognate Arabic wasm, a sign, Greek σῆμα) of His nature, which we see in His works of creation and His acts of salvation, a nature which can only be known from this visible and comprehensible representation (nomen = gnomen).

(Note: Cf. Oehler's art. Name in Herzog's Real-Encyklopdie.)

This name of God is certainly not yet so known and praised everywhere, as the church to which it has been made known by a positive revelation can know and praise it; but, nevertheless, it, viz., the divine name uttered in creation and its works, by which God has made Himself known and capable of being recognised and named, ifs אדּיר amplum et gloriosum, everywhere through out the earth, even if it were entirely without any echo. The clause with אשׁר must not be rendered: Who, do Thou be pleased to put Thy glory upon the heavens (Gesenius even: quam tuam magnificentiam pone in caelis), for such a use of the imperat. after אשׁר is unheard of; and, moreover, although it is true a thought admissible in its connection with the redemptive history (Psa 57:6, 12) is thus obtained, it is here, however, one that runs counter to the fundamental tone, and to the circumstances, of the Psalm. For the primary thought of the Psalm is this, that the God, whose glory the heavens reflect, has also glorified Himself in the earth and in man; and the situation of the poet is this, that he has the moon and stars before his eyes: how then could he wish that heaven to be made glorious whose glory is shining into his eyes! It is just as impracticable to take תּנה as a contraction of נתנה, like תּתּה Sa2 22:41, = נתתּה, as Ammonius and others, and last of all Bhl, have done, or with Thenius (Stud. u. Krit. 1860 S. 712f.) to read it so at once. For even if the thought: "which (the earth) gives (announces) Thy glory all over the heavens" is not contrary to the connection, and if נתן עז, Psa 68:34, and נתן כבוד, Jer 13:16, can be compared with this נתן הוד, still the phrase נתן הוד על means nothing but to lay majesty on any one, to clothe him with it, Num 27:20; Ch1 29:25; Dan 11:21, cf. Psa 21:6; and this is just the thought one looks for, viz., that the name of the God, who has put His glory upon the heavens (Psa 148:13) is also glorious here below. We must, therefore, take תּנה, although it is always the form of the imper. elsewhere, as infin., just as רדה occurs once in Gen 46:3 as infin. (like the Arab. rı̆da a giving to drink, lı̆da a bringing forth - forms to which לדה and the like in Hebrew certainly more exactly correspond).

תּנה הודך signifies the setting of Thy glory (prop. τὸ τιθέναι τὴν δόξαν σου) just like דּעה את־ה the knowledge of Jahve, and Obad. Psa 8:5, שׂים קנּך, probably the setting of thy nest, Ges. 133. 1. It may be interpreted: O Thou whose laying of Thy glory is upon the heavens, i.e., Thou who hast chosen this as the place on which Thou hast laid Thy glory (Hengst.). In accordance with this Jerome translates it: qui posuisti gloriam tuam super caelos. Thus also the Syriac version with the Targum: dejabt (דיהבת) shubhoch 'al shemajo, and Symmachus: ὃς ἔταξας τὸν ἔπαινόν σου ὑπεράνω τῶν οὐρανῶν. This use of the nomen verbale and the genitival relation of אשׁר to תּנה הודך, which is taken as one notion, is still remarkable. Hitzig considers that no reasonable man would think and write thus: but thereby at the same time utterly condemns his own conjecture תּן ההודך (whose extending of glory over the heavens). This, moreover, goes beyond the limits of the language, which is only acquainted with תּן as the name of an animal. All difficulty would vanish if one might, with Hupfeld, read נתתּה. But תנה has not the slightest appearance of being a corruption of נתתה. It might be more readily supposed that תּנה is an erroneous pointing for תּנה (to stretch or extend, cf. Hos 8:10 to stretch forth, distribute): Thou whose glory stretches over the heavens, - an interpretation which is more probable than that it is, with Paulus and Kurtz, to be read תּנּה: Thou whose glory is praised (pass. of the תּנּה in Jdg 5:11; Jdg 11:40, which belongs to the dialect of Northern Palestine), instead of which one would more readily expect יתנּה. The verbal notion, which is tacitly implied in Psa 113:4; Psa 148:13, would then be expressed here. But perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendour

(Note: In the first Sidonian inscription אדּיר occurs as a by-name of the heavens (שמם אדרם).)

as being constantly repeated and not as done once for all. There now follows, in Psa 8:3, the confirmation of Psa 8:2: also all over the earth, despite its distance from the heavens above, Jahve's name is glorious; for even children, yea even sucklings glorify him there, and in fact not mutely and passively by their mere existence, but with their mouth. עולל (= מעולל), or עולל is a child that is more mature and capable of spontaneous action, from עולל (Poel of עלל ludere),

(Note: According to this derivation עולל (cf. Beduin עאלול, ‛âlûl a young ox) is related to תּעלוּל; whereas עוּל as a synonym of יונק signifies one who is supported, sustained. For the radical signification of עוּל according to the Arabic ‛âl, fut. o. is "to weigh heavy, to be heavy, to lie upon; to have anything incumbent upon one's self, to carry, support, preserve," whence ‛ajjil the maintained child of the house, and (ajjila (Damascene ‛êla) he who is dependent upon one for support and the family depending upon the paterfamilias for sustenance. Neither Arab. ‛âl, fut. o., nor gâl, fut. i. usually applied to a pregnant woman who still suckles, has the direct signification to suckle. Moreover, the demon Ghul does not receive its name from swallowing up or sucking out (Ges.), but from destroying (Arab. gâl, fut. o.).)

according to Sa1 22:19; Psa 15:3, distinct from יונק, i.e., a suckling, not, however, infans, but, - since the Hebrew women were accustomed to suckle their children for a long period, - a little child which is able to lisp and speak (vid., 2 Macc. 7:27). Out of the mouth of beings such as these Jahve has founded for Himself עז. The lxx translates it the utterance of praise, αἶνον; and עז certainly sometimes has the meaning of power ascribed to God in praise, and so a laudatory acknowledgment of His might; but this is only when connected with verbs of giving, Psa 29:1; Psa 68:35; Psa 96:7. In itself, when standing alone, it cannot mean this. It is in this passage: might, or victorious power, which God creates for Himself out of the mouths of children that confess Him. This offensive and defensive power, as Luther has observed on this passage, is conceived of as a strong building, עז as מעוז (Jer 16:19) i.e., a fortress, refuge, bulwark, fortification, for the foundation of which He has taken the mouth, i.e., the stammering of children; and this He has done because of His enemies, to restrain (השׁבּית to cause any one to sit or lie down, rest, to put him to silence, e.g., Isa 16:10; Eze 7:24) such as are enraged against Him and His, and are inspired with a thirst for vengeance which expresses itself in curses (the same combination is found in Psa 44:17). Those meant, are the fierce and calumniating opponents of revelation. Jahve has placed the mouth of children in opposition to these, as a strong defensive controversive power. He has chosen that which is foolish and weak in the eyes of the world to put to shame the wise and that which is strong (Co1 1:27). It is by obscure and naturally feeble instruments that He makes His name glorious here below. and overcomes whatsoever is opposed to this glorifying.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In - Not only in Israel, but among all nations. Which shews that this psalm speaks of the Messiah, and the times of the New Testament. Heavens - Where thy throne of glory is established, where the blessed angels celebrate thy praises, where Christ sitteth at thy right hand in glorious majesty, from whence he poureth down excellent gifts upon babes.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
O Lord our Lord - יהוה אדנינו Yehovah Adoneynu; O Jehovah our Prop, our Stay, or Support. אדני Adonai is frequently used: sometimes, indeed often, for the word יהוה Yehovah itself. The root דן dan signifies to direct, rule, judge, support. So Adonai is the Director, Ruler, Judge, Supporter of men. It is well joined with Jehovah; this showing what God is in himself; that, what God is to man; and may here very properly refer to our Lord Jesus. How excellent is thy name in all the earth! - How illustrious is the name of Jesus throughout the world! His incarnation, birth, humble and obscure life, preaching, miracles, passion, death, resurrection, and ascension, are celebrated through the whole world. His religion, the gifts and graces of his Spirit, his people - Christians - his Gospel and the preachers of it are everywhere spoken of. No name is so universal, no power and influence so generally felt, as those of the Savior of mankind. Amen. Thy glory above the heavens - The heavens are glorious, the most glorious of all the works of God which the eye of man can reach; but the glory of God is infinitely above even these. The words also seem to intimate that no power, earthly or diabolical, can lessen or injure that glory. The glory and honor which God has by the Gospel shall last through time, and through eternity; and of that glory none shall be able to rob him, to whom majesty and dominion are eternally due. This has been applied by some to the resurrection of our Lord. He rose from the dead, and ascended above all heavens; and by these his glory was sealed, his mission accomplished, and the last proof given to his preceding miracles.

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¹⁷ I will give thanks to Yahweh according to his righteousness, and will sing praise to the name of Yahweh Most High.

¹¹ But let all those who take refuge in you rejoice, Let them always shout for joy, because you defend them. Let them also who love your name be joyful in you.

¹ For the Chief Musician; on an instrument of Gath. A Psalm by David. Yahweh, our Lord, how majestic is your name in all the earth, who has set your glory above the heavens!
² From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.
³ When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained;
⁴ what is man, that you think of him? What is the son of man, that you care for him?
⁵ For you have made him a little lower than God, and crowned him with glory and honor.
⁶ You make him ruler over the works of your hands. You have put all things under his feet:
⁷ All sheep and cattle, yes, and the animals of the field,
⁸ The birds of the sky, the fish of the sea, and whatever passes through the paths of the seas.
⁹ Yahweh, our Lord, how majestic is your name in all the earth!

¹ For the Chief Musician. On an instrument of Gath. A Psalm by the sons of Korah. How lovely are your dwellings, Yahweh of Armies!

¹ For the Chief Musician. On an instrument of Gath. By Asaph. Sing aloud to God, our strength! Make a joyful shout to the God of Jacob!

¹ For the Chief Musician; on an instrument of Gath. A Psalm by David. Yahweh, our Lord, how majestic is your name in all the earth, who has set your glory above the heavens!

⁹ For they have gone up to Assyria, like a wild donkey wandering alone. Ephraim has hired lovers for himself.
¹⁰ But although they sold themselves among the nations, I will now gather them; and they begin to waste away because of the oppression of the king of mighty ones.

³ When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained;

² Hear, heavens, and listen, earth; for Yahweh has spoken: "I have nourished and brought up children, and they have rebelled against me.

¹⁴ God said to Moses, "I AM WHO I AM," and he said, "You shall tell the children of Israel this: 'I AM has sent me to you.'"

²⁷ but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong;

¹⁷ All this has come on us, yet have we not forgotten you, Neither have we been false to your covenant.

²⁴ Therefore I will bring the worst of the nations, and they shall possess their houses: I will also make the pride of the strong to cease; and their holy places shall be profaned.

¹⁰ Gladness is taken away, and joy out of the fruitful field; and in the vineyards there will be no singing, neither joyful noise. Nobody will tread out wine in the presses. I have made the shouting stop.

¹⁹ Yahweh, my strength, and my stronghold, and my refuge in the day of affliction, to you shall the nations come from the ends of the earth, and shall say, Our fathers have inherited nothing but lies, [even] vanity and things in which there is no profit.

⁷ Ascribe to Yahweh, you families of nations, ascribe to Yahweh glory and strength.

³⁵ You are awesome, God, in your sanctuaries. The God of Israel gives strength and power to his people. Praise be to God!

¹ A Psalm by David. Ascribe to Yahweh, you sons of the mighty, ascribe to Yahweh glory and strength.

³ He who doesn't slander with his tongue, nor does evil to his friend, nor casts slurs against his fellow man;

¹⁹ He struck Nob, the city of the priests, with the edge of the sword, both men and women, children and nursing babies, and cattle and donkeys and sheep, with the edge of the sword.

² From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.

³ When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained;

¹³ let them praise the name of Yahweh, for his name alone is exalted. His glory is above the earth and the heavens.

⁴ Yahweh is high above all nations, his glory above the heavens.

⁴⁰ that the daughters of Israel went yearly to celebrate the daughter of Jephthah the Gileadite four days in a year.

¹¹ Far from the noise of archers, in the places of drawing water, there they will rehearse the righteous acts of Yahweh, the righteous acts of his rule in Israel. "Then the people of Yahweh went down to the gates.

¹⁰ But although they sold themselves among the nations, I will now gather them; and they begin to waste away because of the oppression of the king of mighty ones.

⁵ For you have made him a little lower than God, and crowned him with glory and honor.

³ He said, "I am God, the God of your father. Don't be afraid to go down into Egypt, for there I will make of you a great nation.

¹³ let them praise the name of Yahweh, for his name alone is exalted. His glory is above the earth and the heavens.

⁶ For you make him most blessed forever. You make him glad with joy in your presence.

²¹ In his place shall stand up a contemptible person, to whom they had not given the honor of the kingdom: but he shall come in time of security, and shall obtain the kingdom by flatteries.

²⁵ Yahweh magnified Solomon exceedingly in the sight of all Israel, and bestowed on him such royal majesty as had not been on any king before him in Israel.

²⁰ You shall put of your honor on him, that all the congregation of the children of Israel may obey.

¹⁶ Give glory to Yahweh your God, before he causes darkness, and before your feet stumble on the dark mountains, and, while you look for light, he turns it into the shadow of death, and makes it gross darkness.

³⁴ Ascribe strength to God! His excellency is over Israel, his strength is in the skies.

⁴¹ You have also made my enemies turn their backs to me, that I might cut off those who hate me.

⁶ They have prepared a net for my steps. My soul is bowed down. They dig a pit before me. They fall into its midst themselves. Selah.

³⁰ and that we would not give our daughters to the peoples of the land, nor take their daughters for our sons;