Psalm 2 Discourse
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My king on Zion
Psalm 2
About the Discourse Layer
Our Discourse Layer includes four additional layers of analysis:
- Participant analysis
- Macrosyntax
- Speech act analysis
- Emotional analysis
For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.
Participant Analysis
Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.
For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.
There are 4 participants/characters in Psalm 2:
Profile List
| Nations |
| "Peoples" (v. 1) |
| "Ends of the earth" (v. 8) |
| Earthly kings & nations |
| Earthly kings |
| "Rulers" (v. 2) |
| "Kings" (v. 10) |
| "Earthly rulers" (v. 10) |
| YHWH |
| "The one enthroned in the heavens" (v. 4) |
| "The Lord" (v. 4) |
| YHWH & YHWH's king |
| King |
| "YHWH's anointed" (v. 2) |
| "YHWH's king" (v. 6) |
| "YHWH's son" (vv. 7, 12) |
| Those who take refuge in the king |
Profile Notes
- YHWH is the "Lord" (v. 4) over all the earth, "the one enthroned in the heavens" (v. 4a) as the highest king.
- YHWH, the heavenly king, does not rule over the nations directly. Rather, his rule is mediated by his anointed one (v. 2c), the king whom he placed as his image on Mt. Zion (v. 6), his only son and heir (vv. 7-9).
- The nations rightfully belong to the king, who rules over them like an emperor rules over the various domains in his empire. When Psalm 2 begins, however, the nations are "in an uproar" (v.1a), trying to throw off the shackles of YHWH and his anointed one (v. 3). Specifically, the earthly kings who rule the nations (vv. 2, 10) want to gain independence from YHWH and his king. Instead of being part of the king's empire and submitting to his rule, they want to govern themselves.
- Those who take refuge in the king are those who have gladly submitted to his rule and, therefore, will experience all of the benefits of living under a good king: peace, justice, and prosperity.
| Hebrew | Line | English |
|---|---|---|
| לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם | 1a | Why are nations in an uproar, |
| וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃ | 1b | and [why] do peoples plot emptiness? |
| יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ | 2a | [Why] do earthly kings take a stand |
| וְרוֹזְנִ֥ים נֽוֹסְדוּ־יָ֑חַד | 2b | and [why] have rulers conspired together |
| עַל־יְ֝הוָה וְעַל־מְשִׁיחֽוֹ׃ | 2c | against YHWH and against his anointed one? |
| נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ | 3a | "Let's tear off their bonds |
| וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבֹתֵֽימוֹ׃ | 3b | and throw their ropes away from us!" |
| יוֹשֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק | 4a | The one enthroned in the heavens laughs. |
| אֲ֝דֹנָ֗י יִלְעַג־לָֽמוֹ׃ | 4b | The Lord mocks them. |
| אָ֤ז יְדַבֵּ֣ר אֵלֵ֣ימוֹ בְאַפּ֑וֹ | 5a | Then he speaks to them in his anger |
| וּֽבַחֲרוֹנ֥וֹ יְבַהֲלֵֽמוֹ׃ | 5b | and terrifies them in his wrath. |
| וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י | 6a | "But I have poured out my king |
| עַל־צִ֝יּ֗וֹן הַר־קָדְשִֽׁי׃ | 6b | on Zion, my holy mountain." |
| אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק | 7a | I will tell about the decree; |
| יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה | 7b | YHWH said to me, "You are my son. |
| אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃ | 7c | I hereby father you today. |
| שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ | 8a | Ask me, and I will make nations your inheritance |
| וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ׃ | 8b | and the ends of the earth your property. |
| תְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל | 9a | You will crush them with an iron scepter. |
| כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם׃ | 9b | You will smash them like clay pottery." |
| וְ֭עַתָּה מְלָכִ֣ים הַשְׂכִּ֑ילוּ | 10a | And now, kings, wise up! |
| הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃ | 10b | Accept discipline, earthly rulers! |
| עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה | 11a | Serve YHWH with fear |
| וְ֝גִ֗ילוּ בִּרְעָדָֽה׃ | 11b | and rejoice with trembling! |
| נַשְּׁקוּ־בַ֡ר פֶּן־יֶאֱנַ֤ף ׀ | 12a | Kiss the son, or else he will become angry |
| וְתֹ֬אבְדוּ דֶ֗רֶךְ | 12b | and you will perish in your way, |
| כִּֽי־יִבְעַ֣ר כִּמְעַ֣ט אַפּ֑וֹ | 12c | for his anger quickly ignites. |
| אַ֝שְׁרֵ֗י כָּל־ח֥וֹסֵי בֽוֹ׃ | 12d | Happy are all who take refuge in him! |
Notes
vv. 1-6, 10-12: Who is the primary speaker?
- In v. 7, the first-person "I" is clearly the king. For this reason, some argue that the king is probably the speaker in the rest of the psalm as well. For example, Eaton writes, "There seems no cause to assume... any change of speaker in the psalm. With Gunkel and Mowinkcel (GT), therefore, we should consider the Davidic king as the speaker throughout, referring to himself in the third as well as the first person."[1]
- But there are at least two problems with this view.
- (1) There is nothing in vv. 1-6 itself to suggest that the king is the primary speaker. Thus, even if he is the speaker in these verses, this does not become clear until v. 7. Someone reading or hearing the psalm for the first time would not likely identify the speaker of vv. 1-6 as the king.
- (2) Outside of vv. 7-9, the king is consistently referred to in the third person (v. 2: "his anointed," v. 12: "the son... he become angry... his anger... in him"). In biblical Hebrew, speakers will sometimes refer to themselves in third person, so the use of the third-person does not necessarily mean that the king is not the speaker. But the fact that the third person is used consistently and exclusively for the king in vv. 1-6, 10-12, suggests that the king is not the speaker in these verses.
- For these reasons, others think that in v. 7 "a new speaker is now abruptly introduced, namely, the king of v. 6. Such alternations in speech are common in the Song of Songs and in other poetic Scriptures."[2] We would agree with this interpretation and thus, for the most part, with Craigie's summary: "Although it is possible that the whole psalm should be viewed as containing the words spoken by the Davidic king..., it is perhaps better to note the change of speakers throughout the psalm. From a literary perspective, the psalmist or poet presents a variety of persons, each of whom speaks. First, he presents foreign nations and kings (2:1-2) who speak their words of arrogance (2:3). Second, he presents the Lord (2:4-5) who speaks concerning the chosen king (2:6). Third he presents the words of the king, who in turn proclaims the divine words of royal proclamation (2:7-9). Fourth, he addresses his own words of advice to the foreign nations and their rulers. Thus, the whole psalm has a dramatic character."[3] The only minor change we would make to Craigie's summary is that the psalmist does not present the king as the speaker in v. 7; rather, the king becomes the main speaker at this point in the psalm. In this sense, the psalm is polyphonic, like Ps 118 (see notes there).
v. 12: YHWH or the king?
- The subject of the verb "become angry" in v. 12 is ambiguous, and so is the antecedent of the pronouns in the phrases "his anger" and "those who take refuge in him." Are these third-person references to YHWH or to the king?
- If we are correct that בַר in v. 12 means "son" (The Text and Meaning of Ps 2:12a), then the king is the participant most recently mentioned and thus the most likely candidate for the 3ms verb and pronoun in the subsequent clauses. "Kiss the son, or else he will become angry..."[4] Furthermore, v. 9 has already said that it is the son who will crush the nations with an iron scepter.[5]
- Nevertheless, even those who agree that בַר means "son" have argued that the 3ms verbs and pronouns in v. 12 refer to YHWH. E.g., Ibn Ezra commenting on יאנף: "It returns to [YHWH] who was mentioned in the previous verse." One argument for this view is that the verb יאנף elsewhere refers exclusively to divine anger.[6] Another argument is that the pronoun in the phrase "all who take refuge in him" most naturally refers to YHWH.[7] Also, the same phrase "his anger" occurs in v. 5 where it refers to YHWH's anger. (Note also that LXX explicitly identifies the subject of the 3ms verb in v. 12 as "the Lord" [κύριος].)
- But the application of divine attributes to the king makes sense in this context where the king is described as YHWH's son, for sons are the image and likeness of their fathers (cf. Gen 5:3; cf. the image metaphor in Ps 2:6). Psalm 110 ends with a similar blurring of the identities of God and king.[8] Thus, there is no good reason not to take the son, who was the most recently mentioned participant, as the referent of the 3ms language in v. 12.
Participant Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Participant Analysis Summary Distribution
This resource is forthcoming.
Macrosyntax
Macrosyntax Diagram
| Macrosyntax legend | |
|---|---|
| Vocatives | Vocatives are indicated by purple text. |
| Discourse marker | Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text. |
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The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope. |
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The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses. |
| Subordinating conjunction | The subordinating conjunction is indicated by teal text. |
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Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate. |
| Coordinating conjunction | The coordinating conjunction is indicated by blue text. |
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Coordination is indicated by a solid blue line connecting the coordinating clauses. |
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Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses. |
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Marked topic is indicated by a black dashed rounded rectangle around the marked words. |
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The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses. |
| Marked focus or thetic sentence | Marked focus (if one constituent) or thetic sentences[9] are indicated by bold text. |
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Frame setters[10] are indicated by a solid gray rounded rectangle around the marked words. |
| [blank line] | Discourse discontinuity is indicated by a blank line. |
| [indentation] | Syntactic subordination is indicated by indentation. |
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Direct speech is indicated by a solid black rectangle surrounding all relevant clauses. |
| (text to elucidate the meaning of the macrosyntactic structures) | Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
(Click diagram to enlarge)
- vv. 3/4 - The direct speech of v. 3 ends and a new topic is activated in v. 4a.
- vv. 9/10 - YHWH's direct speech of v. 9 ends and v. 10 begins with the discourse marker וְ֭עַתָּה and vocative מְלָכִ֣ים.
- v. 1b - לְאֻמִּים is fronted to create a symmetrical pattern (predicate-subject // subject-predicate) that gives cohesion to v. 1. Note also the patterned repetition of sounds that results: לָמָּה // לְאֻמִּים and רָגְ // גּוּ־רִֽ.
- v. 2b - רוֹזְנִים is fronted to create a symmetrical pattern (predicate-subject // subject-predicate) that gives cohesion to v. 2.
- v. 4a - יוֹשֵׁב בַּשָּׁמַיִם is fronted for topic activation. Even though YHWH is already discourse-present in v. 2 (עַל־יְ֝הוָה), he is introduced here for the first time as the agent of a clause, and so the phrase referring to him is fronted for ease of processing.
- v. 4b - The subject-predicate word order of v. 4b mirrors that of the previous line, creating an ab//ab pattern.
- v. 5b - בַחֲרוֹנוֹ is fronted to create a symmetrical pattern with the previous line: verb-PP // PP-verb.
- v. 6a - וַאֲנִי is fronted for contrastive topic shift. The content of this speech picks up where the previous speech left off (v. 3).
- v. 7bα - יְֽהוָה is fronted to encode a thetic utterance. We would also be forgiven for presuming the agent of אֲסַפְּרָ֗ה in v. 7a was still YHWH, as the speaker of v. 6b, so that YHWH is speaking to me here, provides the necessary orientation for the reader.
- v. 7bβ - The verbless clause בְּנִ֥י אַתָּה is inverted to front בְּנִי as completive focus, filling in the focal information of "You are X [to me]". Alternatively, if the reader has kept up with who is talking (מְשִׁיחוֹ mentioned in v. 2b), perhaps the presupposition would be "You are [only] my human subordinate, sub-ruler and under-shepherd," which would be radically updated by the identification of מְשִׁיחוֹ as בְּנִי, so replacing/scalar focus.
- v. 7c - The double-fronting of אֲ֝נִ֗י הַיּ֥וֹם most naturally reads as topic shifting אֲנִי + focal הַיּוֹם. The adverbial הַיּוֹם is often used with qatal verbs to indicate a performative speech act (Deut 8:19; 30:18; Jer 40:4): "I hereby father you today." Perhaps הַיּוֹם is fronted for corrective focus, to make clear that the fathering is something that happens now ("today") at the moment of speech and not something that happened in the past, e.g., when the king was born. Or maybe it is intensive focus: "this very day..."
- v. 8b - constituents אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ inverted to creating symmetry between these and the resultative constituents of the previous clause: ג֭וֹיִם נַחֲלָתֶ֑ךָ וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ, all bound under one explicit VP.
- v. 9b - כִּכְלִ֖י יוֹצֵ֣ר is fronted to create a symmetrical pattern with the previous line: verb-PP // PP-verb
- v. 12d - post-verbal כִּמְעַ֣ט preceding אַפּ֑וֹ for corrective focus, i.e., you will perish in your conduct because his anger does not burn slowly (and ineffectively with empty promises of wrath), but quickly and easily. This also lends itself to the urgency of the imperatives introduced in vv. 10-12. Furthermore, it also causes אַפּ֑וֹ to be clause final, bringing to mind v. 5a, which has final בְאַפּ֑וֹ, with the result that YHWH and his anointed son's wrath are placed in close comparison.
- v. 10a - The vocative מְלָכִ֣ים occurs before the imperative to identify the addressee.[11]
- v. 10b - The vocative position results in a symmetrical structure with the previous line: vocative-verb // verb-vocative. That the vocative follows the imperative might also be intended to place focus on it.[12]
- v. 5a - The function of the adverb אָז is not entirely clear. It could be a conjunctive adverb (cf. BHRG §40.6(2)) used to connect a sequence of events: "(first) he laughs and mocks; then he speaks...."[13] Alternatively, it could be an adverb of time,[14] referring to the time of the rebellion described in vv. 1-3: "at that time (when they were rebelling), he speaks to them..."[15] It might also connect somehow to וְעַתָּה in v. 10 (cf. e.g., Josh 14:11). We have preferred the first of these options. The effect of using אָז in v. 5 together with yiqtol verbs in vv. 4-5 is to create a dramatic narrative with suspense.
- v. 10a - the combination of both וְ and עַתָּה can rightly be considered one constituent, "often introducing a new subject or section."[16]
- v. 6 - The waw at the beginning of v. 6 functions at the discourse level "to signal text level disjunction or transition."[17] Specifically, in this case, it connects and contrasts YHWH's response to the nations' speech in v. 3. "The function of this type of speech-initial וְ is to mark a dispreferred response."[18]
- v. 12 - The כִּי in v. 12 could be either causal ("for his anger easily ignites")[19] or temporal ("when his anger quickly ignites").[20] If the phrase כִּמְעַט means "quickly/easily" (see note on lexical semantics) then the כִּי is probably causal. The clause is explaining why it is that they will perish in the way if they refuse to submit to the son; it is because his anger ignites (not slowly, but) quickly/easily.
Speech Act Analysis
The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.
For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.
Summary Visual
| Speaker | Verses | Macro Speech Acts | Addressee | |||||
|---|---|---|---|---|---|---|---|---|
| Psalmist | v. 1 Why are nations in an uproar, and [why] do peoples plot emptiness? | Disparagement (vv. 1–3) |
Listeners | |||||
| v. 2 [Why] do earthly kings take a stand and [why] have rulers conspired together against YHWH and against his anointed one? | Why would they plot emptiness? | |||||||
| Nations | v. 3 "Let's tear off their bonds and throw their ropes away from us!" | Conspiracy (v. 3) "Let's rebel against their rule!" |
Nations | |||||
| Psalmist | Listeners | |||||||
| v. 4 The one enthroned in the heavens laughs. The Lord mocks them. | Description (vv. 4–6) |
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| v. 5 Then he speaks to them in his anger and terrifies them in his wrath. | YHWH responds to them | |||||||
| YHWH | v. 6 "But I have poured out my king on Zion, my holy mountain." | Affirmation (v. 6) "I have given my king authority over you" |
Nations | |||||
| King | ||||||||
| v. 7 I will tell about the decree; YHWH said to me, "You are my son.I hereby father you today. | Proclamation (vv. 7-9) |
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| v. 8 Ask me, and I will make nations your inheritance and the ends of the earth your property. | I will tell about YHWH's decree | |||||||
| v. 9 You will crush them with an iron scepter. You will smash them like clay pottery." | Decree (vv. 7bβ-9) "You are my son..." |
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| Psalmist | ||||||||
| v. 10 And now, kings, wise up! Accept discipline, earthly rulers! | Ultimatum (vv. 10–12) |
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| v. 11 Serve YHWH with fear and rejoice with trembling! | Wise up and submit to YHWH and his king or be destroyed! | |||||||
| v. 12 Kiss the son, or else he will become angry and you will perish in your way, for his anger quickly ignites.Happy are all who take refuge in him! | ||||||||
Speech Act Analysis Chart
The following chart is scrollable (left/right; up/down).
| Verse | Hebrew | CBC | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) |
| Verse number and poetic line | Hebrew text | English translation | Declarative, Imperative, or Interrogative Indirect Speech Act: Mismatch between sentence type and illocution type |
Assertive, Directive, Expressive, Commissive, or Declaratory Indirect Speech Act: Mismatch between sentence type and illocution type |
More specific illocution type with paraphrased context | Illocutionary intent (i.e. communicative purpose) of larger sections of discourse These align with the "Speech Act Summary" headings |
What the speaker intends for the address to think | What the speaker intends for the address to feel | What the speaker intends for the address to do |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
| Verse | Text (Hebrew) | Text (CBC) | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) | Speech Act Notes |
|---|---|---|---|---|---|---|---|---|---|---|
| 1 | לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם | Why are nations in an uproar, | Interrogative | Expressive | Expressing contempt for the nations' being in an uproar | Disparaging the futile attempt of the nations and their rulers at rebellion | Listeners will be convinced that the rebellion is futile | Listeners will feel contempt for the rebels | • "The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king" (NET note). Or, better: the psalmist expresses his contempt that the nations would engage in something so futile, so foolish and destined for failure • BDB: למה "with an impf., often deprecating, or introducing rhetorically, the reason why something should, or should not, be done, why should …?" | |
| וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃ | and [why] do peoples plot emptiness? | Expressing contempt for the peoples' futile plots | ||||||||
| 2 | יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ | [Why] do earthly kings take a stand, | Expressing contempt for the kings' rebellion | |||||||
| וְרוֹזְנִ֥ים נֽוֹסְדֽוּ־יָ֑חַד | and officials gather together | Expressing contempt for the officials' rebellion | ||||||||
| 3 | עַל־יְהוָ֥ה וְעַל־מְשִׁיחֽוֹ׃ | against YHWH and against his anointed one, | Declarative | Assertive | Asserting the kings' rebellion against YHWH and his anointed one | Disparaging the futile attempt of the nations and their rulers at rebellion | Listeners will be convinced that the rebellion is futile | Listeners will feel contempt for the rebels | ||
| נְֽנַתְּקָה֙ אֶת־מֽוֹסְרֽוֹתֵימֹ֑ו | "Let us tear off their bonds, | Imperative | Directive | Summoning one another to tear off the bonds of YHWH and his anointed one | Disparaging the futile attempt of the nations and their rulers at rebellion | Listeners will be convinced that the rebellion is futile | Listeners will feel contempt for the rebels | • This is a quote of the kings' words. | ||
| וְנַשְׁלִ֣יכָה מִמֶּ֥נּוּ עֲבֹתֵימֹֽו׃ | and throw off their ropes from us!" | Summoning one another to throw off the ropes of YHWH and his anointed one | ||||||||
| 4 | יֹושֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק | The one enthroned in the heavens laughs, | Declarative | Expressive | Expressing contempt for the kings' rebellion | Disparaging the futile attempt of the nations and their rulers at rebellion | Listeners will be convinced that the rebellion is futile | Listeners will feel contempt for the rebels | • The psalmist's reaction | |
| אֲדֹנָ֥י יִלְעַג־לָֽמֹו׃ | the Lord scoffs at them. | Expressing contempt for the kings' rebellion | ||||||||
| 5 | אָ֤ז יְדַבֵּ֣ר אֵלֵ֣ימֹו בְאַפּ֑וֹ | Then he will speak to them in his anger, | Asserting that YHWH will speak to the kings in his anger | |||||||
| וּבַחֲרֹונֹ֖ו יְבַהֲלֵֽמֹו׃ | and in his wrath he will terrify them: | Declarative | Assertive | Asserting that YHWH will terrify the kings in his wrath | Disparaging the futile attempt of the nations and their rulers at rebellion | Listeners will be convinced that the rebellion is futile | Listeners will feel contempt for the rebels | |||
| 6 | וַאֲנִ֣י נָסַ֣כְתִּי מַלְכִּ֑י | "But I myself have installed my king | Declarative | Assertive | Asserting that YHWH has installed his king on Zion | Disparaging the futile attempt of the nations and their rulers at rebellion | Listeners will be convinced that the rebellion is futile | Listeners will feel contempt for the rebels | • This is a quote of YHWH's words. | |
| עַל־צִיֹּ֥ון הַר־קָדְשִֽׁי׃ | on Zion, my holy mountain." | Declarative | Assertive | Asserting that YHWH has installed his king on Zion | Disparaging the futile attempt of the nations and their rulers at rebellion | Listeners will be convinced that the rebellion is futile | Listeners will feel contempt for the rebels | |||
| 7 | אֲסַפְּרָ֗ה אֶֽל־חֹ֫ק בְּדִיד֥וּת | "I will proclaim the decree | Declarative | Assertive | Asserting that the king will proclaim YHWH’s decree | Proclaiming the decree of the king | Listeners will be convinced of the king's authority | Listeners will feel awe and respect for the king | • This is a quote of the king's words. | |
| יְהוָה֮ אָמַ֪ר אֵלַ֥י בְּנִ֗י אַ֥תָּה | YHWH said to me, "You are my son; | Declarative | Assertive | Asserting that YHWH has declared the king to be his son | Proclaiming the decree of the king | Listeners will be convinced of the king's authority | Listeners will feel awe and respect for the king | • This is a quote of YHWH's words to the king. | ||
| אֲנִ היום יְלִדְתִּֽיךָ׃ | today I have begotten you. | Declarative | Assertive | Asserting that YHWH has begotten the king today | Proclaiming the decree of the king | Listeners will be convinced of the king's authority | Listeners will feel awe and respect for the king | |||
| 8 | שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה גֹויִם נַחֲלָתֶ֑כָה | Ask of me, and I will give nations as your inheritance, | Imperative | Directive | Summoning the king to ask for nations as his inheritance | Proclaiming the decree of the king | Listeners will be convinced of the king's authority | Listeners will feel awe and respect for the king | • This is a quote of YHWH's words to the king. | |
| וַאֲחֻזָּתְךָ֖ אַפְסֵי־אָֽרֶץ׃ | and the ends of the earth as your possession. | Declarative | Assertive | Asserting that YHWH will give the ends of the earth as the king’s possession | Proclaiming the decree of the king | Listeners will be convinced of the king's authority | Listeners will feel awe and respect for the king | |||
| 9 | תְּרֹעֵ֣ם בְּשֵׁ֣בֶט בַּרְזֶ֑ל | You will shatter them with an iron scepter; | Declarative | Assertive | Asserting that the king will shatter the nations with an iron scepter | Proclaiming the decree of the king | Listeners will be convinced of the king's authority | Listeners will feel awe and respect for the king | ||
| כִּכְלִ֣י יֹוצֵ֥ר תְּנַפְּצֵֽם׃ | you will dash them to pieces like pottery." | Declarative | Assertive | Asserting that the king will dash the nations to pieces like pottery | Proclaiming the decree of the king | Listeners will be convinced of the king's authority | Listeners will feel awe and respect for the king | |||
| 10 | וְעַתָּ֤ה מְלָכִ֨ים ׀ הַשְׂכִּ֑ילוּ | So now, O kings, be wise; | Imperative | Directive | Summoning the earthly kings to be wise | Summoning the kings to submit to the rule of YHWH and of his anointed one | The earthly kings will be terrified at the prospect of facing the king's wrath | The earthly kings will submit to the rule of YHWH and of his anointed one | • Ultimatum: "A final offer or demand made by one party to another, especially in diplomatic negotiations, expressing or implying the threat of serious consequences or the breakoff of relations if the terms are not accepted" (The American Heritage® Dictionary of the English Language, 5th Edition)" | |
| הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃ | Accept discipline, earthly rulers! | Imperative | Directive | Summoning the earthly rulers to accept discipline | Summoning the kings to submit to the rule of YHWH and of his anointed one | The earthly kings will be terrified at the prospect of facing the king's wrath | The earthly kings will submit to the rule of YHWH and of his anointed one | • "fear... trembling" | ||
| 11 | עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה | Serve YHWH with fear, | Imperative | Directive | Summoning the kings to serve YHWH | Summoning the kings to submit to the rule of YHWH and of his anointed one | The earthly kings will be terrified at the prospect of facing the king's wrath | The earthly kings will submit to the rule of YHWH and of his anointed one | ||
| וְ֝גִ֗ילוּ בִּרְעָדָֽה׃ | and rejoice with trembling! | Imperative | Directive | Summoning the kings to rejoice with trembling | Summoning the kings to submit to the rule of YHWH and of his anointed one | The earthly kings will be terrified at the prospect of facing the king's wrath | The earthly kings will submit to the rule of YHWH and of his anointed one | |||
| 12 | נַשְּׁקוּ־בַ֡ר פֶּן־יֶאֱנַ֤ף ׀ וְתֹ֬אבְדוּ דֶ֗רֶךְ | Kiss the son, or else he will become angry and you will perish in your way, | Imperative | Directive | Summoning the kings to kiss the son • Explaining what will happen if they refuse to kiss the son |
Summoning the kings to submit to the rule of YHWH and of his anointed one | The earthly kings will be terrified at the prospect of facing the king's wrath | The earthly kings will submit to the rule of YHWH and of his anointed one | ||
| כִּֽי־... | ||||||||||
| אַשְׁרֵ֥י כָּל־חֹ֥סֵי בֹֽו׃ | Blessed are all who take refuge in him. | Declarative | Assertive | Asserting that those who take refuge in the son are blessed | Summoning the kings to submit to the rule of YHWH and of his anointed one | The earthly kings will be terrified at the prospect of facing the king's wrath | The earthly kings will submit to the rule of YHWH and of his anointed one |
Emotional Analysis
This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.
For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.
Emotional Analysis Chart
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
| Verse | Text (Hebrew) | Text (CBC) | The Psalmist (or primary speaker) Feels | Emotional Analysis Notes |
|---|---|---|---|---|
| 1 | לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם | Why are nations in an uproar, | Contemptuous for the rebels • The nations feel frustration at serving YHWH and his anointed one (v. 3) and defiance towards them |
In vv. 1-3, the psalmist expresses contempt. There are three reasons for seeing contempt as the primary emotion here: • The use of the interrogative למה ("why?"). As BDB notes, למה "with an impf., [is] often deprecating..." • The use of the word ריק ("emptiness"), "literally: empty; hence: = state in which an event does not serve a useful purpose and is bound to fail" (SDBH). The word choice indicates how the psalmist perceives the rebellion: it is futile, bound to fail. Contempt is the emotion most appropriate for this idea. • Contempt is exactly what YHWH expresses when he responds to the rebels (v. 4: "laughs at... mocks," see below)." |
| וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃ | and [why] do peoples plot emptiness? | |||
| 2 | יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ | [Why] do earthly kings take a stand | ||
| וְרוֹזְנִ֥ים נֽוֹסְדֽוּ־יָ֑חַד | and [why] have rulers conspired together | |||
| עַל־יְ֝הוָה וְעַל־מְשִׁיחֽוֹ׃ | against YHWH and against his anointed one? | |||
| 3 | נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ | "Let's tear off their bonds" | ||
| וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבֹתֵֽימוֹ׃ | "and throw their ropes away from us!" | |||
| 4 | יוֹשֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק | The one enthroned in the heavens laughs. | Contemptuous and anger towards the rebels; awe at YHWH's immense power and authority • YHWH feels contempt and anger towards the rebels (v. 6) |
• SDBH, ישׂחק: "literally: to laugh (at someone); hence: = action by which humans or deities express their lack of respect for (other) humans, often accompanied by laughter" |
| אֲדֹנָ֗י יִלְעַג־לָֽמוֹ׃ | The Lord mocks them. | • SDBH, ילעג: "action by which humans or deities express their disdain of others with words, sounds and/or gestures" | ||
| 5 | אָ֤ז יְדַבֵּ֣ר אֵלֵ֣ימוֹ בְאַפּ֑וֹ | Then he speaks to them in his anger, | • SDBH: "anger"—"state of extreme displeasure; ≈ often associated with fire and smoke" | |
| וּֽבַחֲרוֹנ֥וֹ יְבַהֲלֵֽמוֹ׃ | and terrifies them in his wrath. | • SDBH: "wrath"—"process by which deities experience extreme displeasure, ◄ described as an internal fire" | ||
| 6 | וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י | "But I have poured out my king | ||
| עַל־צִ֝יּ֗וֹן הַר־קָדְשִֽׁי׃ | on Zion, my holy mountain."" | |||
| 7 | אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק | I will tell about the decree; | Convinced that YHWH's decree is true; superior to the earthly kings; contempt and anger at the rebels • YHWH feels affection toward his son (vv. 7bβ-9), delight in his son, determined to secure his son's success |
|
| יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה | YHWH said to me, "You are my son. | • The father-son relationship implies delight, love and affection (cf. Gen 37:3; 2 Sam 14:1; Ps 103:13) | ||
| אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃ | I hereby father you today. | |||
| 8 | שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑כָה | Ask me, and I will make nations your inheritance | ||
| וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ׃ | and the ends of the earth your property. | |||
| 9 | תְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל | You will crush them with an iron scepter. | ||
| כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם׃ | You will smash them like clay pottery." | |||
| 10 | וְ֭עַתָּה מְלָכִ֣ים הַשְׂכִּ֑ילוּ | And now, kings, wise up! | Contemptuous and anger towards the rebels | • The exhortation to "wise up" and "accept discipline" implies that the psalmist thinks the nations are acting foolishly. We are probably to imagine the same feeling of contempt from vv. 1-6 continuing here. |
| הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃ | Accept discipline, earthly rulers! | |||
| 11 | עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה | Serve YHWH with fear, | ||
| וְ֝גִ֗ילוּ בִּרְעָדָֽה׃ | and rejoice with trembling! | |||
| 12 | נַשְּׁקוּ־בַ֡ר פֶּן־יֶאֱנַ֤ף ׀ וְתֹ֬אבְדוּ דֶ֗רֶךְ | Kiss the son, or else he will become angry and you will perish in your way, | ||
| כִּֽי־יִבְעַ֣ר כִּמְעַ֣ט אַפּ֑וֹ | for his anger quickly ignites. | |||
| אַ֝שְׁרֵ֗י כָּל־ח֥וֹסֵי בֽוֹ׃ | Happy are all who take refuge in him! | Admiration for those who have taken refuge in the king | • SDBH on אשרי: "= state of being considered fortunate and blessed by God; ≈ accompanied by an attitude of admiration" |
Summary Visual
(Click visual to enlarge).
Bibliography
- Andrason, Alexander. 2012. “Making It Sound - The Performative Qatal and Its Explanation.” The Journal of Hebrew Scriptures 12 (October): 1–58.
- Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.
- Cook, John A. 2024. The Biblical Hebrew Verb: A Linguistic Introduction. Learning Biblical Hebrew. Grand Rapids: Baker Academic.
- Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Waco, TX: Word.
- Creach, Jerome F. D. 1996. Yahweh as Refuge and the Editing of the Hebrew Psalter. A&C Black.
- Delitzsch, Franz. 1996. “Psalms.” In Commentary on the Old Testament, translated by James Martin. Peabody, Mass.: Hendrickson.
- Eaton, J. H. 1975. Kingship and the Psalms. London: S.C.M. Press.
- Fokkelman, J. P. 2000. Major Poems of the Hebrew Bible: At the Interface of Hermeneutics and Structural Analysis. Studia Semitica Neerlandica. Assen, The Netherlands: Van Gorcum.
- Garr, W. Randall. 2003. In His Own Image and Likeness : Humanity, Divinity, and Monotheism. Leiden ; Boston: Brill.'
- Gentry, Peter J. 1998. “The System of the Finite Verb in Classical Hebrew.” Hebrew Studies 39:7–39.
- Gesenius, W. Donner, H. Rüterswörden, U. Renz, J. Meyer, R. (eds.). 2013. Hebräisches und aramäisches Handwörterbuch über das Alte Testament. 18. Auflage Gesamtausgabe. Berlin: Springer.
- Goldingay, John. 2006. Psalms: Psalms 1–41. Vol. 1. BCOT. Grand Rapids: Baker Academic.
- Hengstenberg, Ernst Wilhelm. 1863. Commentary on the Psalms. Vol. 1. Edinburgh: T. & T. Clark.
- Herion, Gary A. 1992. “Wrath of God (OT).” In Anchor Bible Dictionary, edited by David Noel Freedman, 6:989–96. New York: Doubleday.
- Hilber, John. 2009. “Psalms.” In Zondervan Illustrated Bible Backgrounds Commentary: The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, edited by John Walton. Vol. 5. Grand Rapids, MI: Zondervan.
- Hoffmeier, James. 1994. “The King as Son of God in Egypt and Israel.” The Journal of the Society for the Study of Egyptian Antiquities 24:28–38.
- Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter.
- Hupfeld, Hermann. 1855. Die Psalmen. Vol. 1. Gotha: Friedrich Andreas Perthes.
- Ibn Ezra. Ibn Ezra on Psalms.
- Jenni, Ernst. 2000. Die hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Verlag W. Kohlhammer.
- Jones, G H. 1965. “The Decree of Yahweh (Ps. II 7).” Vetus Testamentum 15 (3): 336–44.
- Kim, Young Bok. 2023. Hebrew Forms of Address: A Sociolinguistic Analysis. Atlanta: SBL Press. vvo.
- Lugt, Pieter van der. 2006. Cantos and Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Vol. 1. 3 vols. Oudtestamentische Studiën 53. Leiden: Brill.
- Malbim. Malbim on Psalms.
- Mena, Andrea K. 2012. “The Semantic Potential of עַל in Genesis, Psalms, and Chronicles.” MA Thesis, Stellenbosch University.
- Murnane, William Joseph, and Edmund S. Meltzer. 1995. Texts from the Amarna Period in Egypt. Writings from the Ancient World 5. Atlanta: Scholars Press.
- Niccacci, Alviero. 2006. “The Biblical Hebrew Verbal System in Poetry.” In Biblical Hebrew in Its Northwest Semitic Setting: Typological and Historical Perspectives, edited by Steven E. Fassberg and Avi Hurvitz, 247–68. Publication of the Institute for Advanced Studies, the Hebrew University of Jerusalem 1. Jerusalem: Hebrew University Magnes Press.
- Penney, Jason. 2023. “A Typological Examination of Pluractionality in the Biblical Hebrew Piel.” MA, Dallas: Dallas International University.
- Poole, Matthew. 1678. Synopsis Criticorum Aliorumque Sacrae Scripturae. Vol. 2: a Jobi ad Canticum Canticorum.
- Raabe, Paul. 1991. “Deliberate Ambiguity in the Psalter.” Journal of Biblical Literature 110 (2): 213–27.
- Radak. Radak on Psalms.
- Radner, Karen. 2016. “3 Revolts in the Assyrian Empire: Succession Wars, Rebellions Against a False King and Independence Movements.” In Revolt and Resistance in the Ancient Classical World and the Near East, edited by John J. Collins and J.G. Manning, 39–54. Brill.
- Rashi. Rashi on Psalms.
- Ringgren, Helmer. 1983. “Psalm 2 and Bēlit’s Oracle for Ashurbanipal.” In The Word of the Lord Shall Go Forth, edited by Carol L Meyers and M. O’Connor, 91–95. Winona Lake: Eisenbrauns.
- Robar, Elizabeth. 2015. The Verb and the Paragraph in Biblical Hebrew: A Cognitive-Linguistic Approach. Vol. 78. Studies in Semitic Languages and Linguistics. Leiden: Brill.
- Robar, Elizabeth. 2022. “Morphology and Markedness: On Verb Switching in Hebrew Poetry: SBL Annual Meeting 2020 Linguistics and Biblical Hebrew Seminar: Typological and Grammatical Categorization of Biblical Hebrew.” Journal for Semitics 30 (2).
- Tatu, Silviu. 2006. “The Rhetorical Interpretation of the Yiqtol//Qatal (Qatal//Yiqtol) Verbal Sequence in Classical Hebrew Poetry and Its Research History.” Transformation: An International Journal of Holistic Mission Studies 23 (1): 17–23.
- Tsumura, David Toshio. 2023. Vertical Grammar of Parallelism in Biblical Hebrew. Ancient Israel and Its Literature 47. Atlanta: SBL Press.
- Victor, Peddi. 1966. “Note on Choq in the Old Testament.” Vetus Testamentum 16 (3): 358–61.
- Walton, John H. 2018. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Second edition. Grand Rapids, Michigan: Baker Academic, a division of Baker Publishing Group.
- Weber, Beat. 2016. Werkbuch Psalmen. 1: Die Psalmen 1 bis 72. Zweite aktualisierte Auflage. Stuttgart: Verlag W. Kohlhammer.
Footnotes
- ↑ Eaton 1975, 111.
- ↑ Poole, 1678, 493, citing Gejerus; cf. Baethgen 1904, 6; for an example of unmarked speaker-shifts in the Psalms, see esp. Ps 118.
- ↑ Craigie 1983, 65; cf. Hossfeld and Zenger 1993, 49, although they see the king as the speaker in vv. 10-12.
- ↑ So e.g., Cocceius, cited in Poole 1678, 500.
- ↑ Cf. Hengstenberg 1849, 49.
- ↑ Cf. Baethgen 1904, 7.
- ↑ Cf. Hupfeld 1855, 33.
- ↑ See The Subject(s) in Ps. 110:5-7; on deliberate ambiguity in the Psalter, see Raabe 1991.
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.
- ↑ Kim 2022, 213-217.
- ↑ Miller 2010, 357.
- ↑ So Baethgen 1904, 5.
- ↑ Cf. BHRG §40.6(1)
- ↑ So Genebrardus and Gejerus, cited in Poole 1678.
- ↑ HALOT, 902; cf. Gen 27:3; Isa 5:3, etc.
- ↑ Bandstra 1990, 52.
- ↑ BHRG §40.23.4.3; see e.g., 1 Kgs 2:21-22.
- ↑ So Peshitta [ܡܛܠ], Targum [מטול]; NIV, NLT, ESV, CSB, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR.
- ↑ So LXX [ὅταν]; KJV, NET.