I have heard this before, but this is just like the "torture stake" argument Jehovah's Witnesses created based off of reading the text and looking things up in lexicons, but forgetting that these texts were not written by Hebrew-speaking Jews but Aramaic-speaking Jews that used liturgical Hebrew for worship and were slowly beginning to replace their everyday speech with Aramaic.
In Psalm 8 you find Aramaic mixed in with Hebrew and influencing the Hebrew liturgy. This is a liturgical text, very different from a narrative one from, let's say 2 Samuel or Joshua. The liturgy is filled with both Hebrew and Aramaic. Some of the prayers of the Siddur are completely in Aramaic, such as the Kaddish, which is the prayer one says for the dead. The time period is of the Second Temple, the time of Ezra, likely after his death.
Since most doing research don't know the difference between a liturgical text and that there is an influx of Aramaic in these texts (and that, as I mentioned before in a previous thread, the Hebrew Bible was written during the Persian Era or the Iron Age and not the Bronze Age, when Hebrew was spoken), the cultural aspect of what the texts are used for and what language is actually being spoken is not taken into account.
When you write a Hebrew prayer for liturgy, whether it became a psalm for the Bible for a fixed prayer for the Siddur, Jewish prayers do not rhyme in their words like they do in English. You employ a type of cadence or beat to each line, sort of like saying:
"Georgie Porgie pudding pie, stick a finger in my eye."
Except the words "pie" and "eye" do not rhyme; you just have the sing-song of the line made up by the words.
This is important to understand why they selected these particular words over some more common Hebrew words. Let me give you a Hebrew example by transliterating part of a famous Hebrew prayer that uses a lot of this sing-song cadence that is hard to miss:
ASHER YATZAR ET HAADAM B'CHOCHMAH
UVARA VO N'KAVIM N'KAVIM
CHALULIM CHALULIM
GALULUI V'ADUA LIFNEI CHESEI CH'VODECHECHA
SHE-IM YIPATEI-ACH ECHAD MEIHEM
O YISATEIM ECAHD MEIHEM
[God] who formed the human body with skill
creating the body's many pathways and openings;
it is well known before Your throne of glory...
There is a far easier way to say the above prayer, known as the Asher Yatzar. The word choice is peculiar, odd, and actually fun to say (and this is just a selection of it). But this is how all the prayers and Psalms go, just about, except for the acrostics (which ususally employ a different technique sometimes).
Just as when a poet in English will use a special dictionary to select special words to rhyme his words just right, the Jewish authors chose words that would keep this cadence in place. Why? Because the Hebrew text is not read like English text is. It is chanted.
If you go here, you will note not only vowel signs but also what are called cantillation is found in most Hebrew texts. You probably have never noticed them before because you didn't know the difference these marks and the vowels. But Jews have preserved and passed these down over the centuries. Eventually they developed a system to write it down to help you read and chant the text correctly.
The peculiar wording for Psalm 8 is used to make it bounce with the cadence it has so it can be chanted. It uses terms borrowed from Semitic sister languages and incorporates it into the text. The text isn't talking about vampires or parasites or young men or an orgy of the gods. But it is employing Aramaic at an early stage of liturgical development. People who forget that this text is meant to be sung or chanted and that the writers were looking for words to match music more than accurately reflect narrative theology can get mixed up in trying to reflect their own Western ideas about Bible study.
This term is also found throughout the Hebrew Scriptures for nursing children in general, but remember, these were Jews living in the Persian Era, and Aramaic was taking hold of the Hebrew language. (Ge 21:4; 24:59; 35:8; Ex 2:7 ff) This is because, again, the late date of when most of the Bible was written (not before but after the Babylonian Exile).
The cultural design of the God of the Jews was for the sake of cultural preservation. Preserving Jewish identity was important when this text was written, but the idea of what "God" was was still highly influenced by both a disgust for idol worship and an arrogance and self-superiority in their own ideals that would soon put Judaism at odds with Hellenism in time for the Macabbean Revolt. Only the Greeks were as arrogant as the Jews about their culture, language and religion. They were not writing about a weird deity. Alexender the Great was just on the horizon. Don't buy into the story that this Psalm was composed in some "Golden Age" of a Solomononic Temple than likely never was. YHVH's monotheism was fully established by the time this psalm was written. It was a lot later in time than you are thinking. By the time the Seleucid invasion occurred, the monothestic YHVH was a well-established concept.