The quotation given in Matt. 21: 16 reads "Thou hast perfected praise". One way of

dealing with this difference is to consider the words "ordained strength" to include a

figure of speech known as metonymy, where "strength" is put for the praise due to it. A

parallel to this is found in Psa. 29: 1 "Give unto the Lord glory and strength". We can

praise Him for these, we can ascribe them to Him, but we cannot "give" them. The

words found in Matt. 21:, are taken from the LXX which reads katertiso aiono, which

give sanction to the rendering of this ancient version. There is no difficulty in accepting

katartizo "to perfect" as a translation of the Hebrew yasad, the difficulty is in reconciling

the translation of the Hebrew oz "strength" with the Greek ainos "praise". Any attempt at

reconstructing the possible Hebrew original is fraught with danger, first because of

human frailty, and secondly because it opens a door for all sorts of excess. Bloomfield's

comment seems sane and sufficient. In sentiment there is no discrepancy; the idea being,

"Thou hast accomplished a grand effect by altogether puny means".

Before we attempt a view of the Psalm as a whole, one or two items of translation call

for attention. The A.V. reads "Who hast set Thy glory above the heavens" whereas the

R.V. reads "upon the heavens" with "above" in the margin. Al the preposition, has a

wide extent of meaning, answering to the Greek epi "upon", ana "above" and huper,

Latin super "over". In some instance al has the significance of surpassing or going

beyond. The root from which this preposition derives is alah "to go up" as in

Psa. 97: 9 "exalted far above all gods". The LXX reads huperano ton ouranon, which

only differs from the terms used in Eph. 4: 10 in that the Apostle adds the word panton

"all". Huperano is used in Eph. 1: 21 "far above all". There is therefore every reason to

retain the A.V. "above the heavens". It is the first of the "secrets of the Son" (almuth

labben) that His glory should be associated with the sphere which is "far above all

heavens". The glory of the Lord is said to be "set" above the heavens. Now while the

Hebrew word Nathan is translated "set" a number of times, Psa. 8: 1 is the only

occasion where this translation is found in the Psalms. Nathan means to give, but when it

is followed by al and the like, it means to put, place, set or appoint. For example:

While we cannot import into this passage of Psa. 8:, the word "give" we must

allow the idea to pervade, and remember that in direct association with the huperano "far

above all" position of Eph. 1: 21 Christ is said to have been "given" as Head of the

Church which is His body.  Psa. 8: 1 therefore looks beyond the firmament to the

heaven of heavens (Psa. 148: 4). This therefore is one of "the secrets of the Son".

Three other Psalms seem to rank with Psa. 8: as emphasizing the same truth, namely

Psalms 57:, 108: and 113:  Psa. 57: belongs to the second book of the Psalms and

speaks of Redemption. Psalms 108: and 113: to the book of final deliverance.