Psalm 2 Semantics

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About the Grammar & Semantics Layer

  What is Semantics?

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)

  Grammatical Diagram Legend

Visualization Description
Legends - Clause.png
 The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
Legends - Object.png
 The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
Legends - Subject complement-1.png
 The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
Legends - Object complement.png
 When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
Legends - Construct Chain.png
 In a construct chain, the noun in the absolute form modifies the noun in the construct form.
Legends - Participle.png
 Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
Legends - Infinitive.png
 Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
Legends - Subject of Infinitive 1.png
 The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
Legends - Object of Infinitive.png
 The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
Legends - Modifiers 1.png
 Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
Legends - Adverbial.png
 Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
Legends - Prepositional Phrase.png
 Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
Legends - Embedded Clause 1.png
 Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
Legends - Compound clauses.png
 When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
Legends - Compound elements 2.png
 Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
Legends - Subordinate clause.png
 Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
Legends - Relative Clause 1.png
 Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
Legends - Sentence fragment.png
 Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
Legends - Discourse particle&Vocative.png
 In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
Legends - Apposition.png
 Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.
Hebrew text colors
Default preferred text The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element) Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( ) The position of a non-supplied elided element is represented by empty black parentheses.
For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.
Gloss text colors
Gloss used in the CBC The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element The gloss for a supplied elided element is represented in bold gray text.

About the Lexical Semantics Layer

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

About the Phrase-Level Semantics Layer

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

  Phrasal Diagram Legend

Visualization Description
3 Legends - Prepositional Phrase.png
 The prepositional phrase is indicated by a solid green oval.
3 Legends - Construct Chain.png
 The construct chain is indicated by a solid yellow oval.
3 Legends - phrase-level ו.png
 When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
3 Legends - Article.png
 The article is indicated by a solid blue oval.

About the Verbal Semantics Layer

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

  Verbal Semantics Explainer

  Verbal Diagram Legend

Conjugations
qatal yiqtol-jussive
wayyiqtol (following qatal)* cohortative
yiqtol participle
wayyiqtol (following yiqtol)* wayyiqtol (following participle)*
weyiqtol inf. construct
weqatal inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.
Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future Imminent future Simultaneous/right now Recent past Before/anterior/past
←
←		 ↤ ↓↓↓ ↦ →
→
Aspect
Continuous Habitual or iterative Stative Perfective
Encoded in words ⟲ ⟲⟲⟲ ⎯ •
Inferable from context ⟲ ⟲⟲⟲ ⎯ •
Reference point movement
Movement No movement
⇐ ⇍
Modality
indicative purpose/result
jussive necessity
imperative possible
cohortative probable
wish ability
(past) conditional interrogative, etc.

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.

Psalm 2 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 2, click the expandable button below.

Psalm 2 Verbal Semantics Chart

(Click diagram to enlarge)

Psalm 2 Verbal Semantics Chart.jpg


Psalm 2 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

v. 1

Hebrew Line English
לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם 1a Why are nations in an uproar,
וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃ 1b and [why] do peoples plot emptiness?


Preferred

SimpleGrammar
DiscourseUnit [v. 1] 
    Fragment
      ClauseCluster
        Clause
          Subject
            noun: גוֹיִם nations
          Predicate
            verb: רָגְשׁוּ are in an uproar
            Adverbial
              adverb: לָמָּה why
        Conjunction
          conjunction: וּ and
        Clause
          Subject
            noun: לְאֻמִּים peoples
          Predicate
            verb: יֶהְגּוּ mutter >> plot
            Adverbial
              adverb: לָמָּה why <status="elided">
            Adverbial
              noun: רִיק in vain <status="alternative">
            Object
              noun: רִיק emptiness


Notes

Note for v. 1

The interrogative "'why" (לָמָּה) is elided in the second clause. Cf. NLT: "Why are the nations so angry? Why do they waste their time with futile plans?"[1] At least semantically, it is probably implied in the clauses of v. 2 as well.[2]


Note for v. 1

The noun רִיק could either be the direct object of the verb[3] or a nominal adverb.[4] Both interpretations are grammatically possible. For the direct object interpretation, cf. Ps 4:3 (תֶּאֱהָב֣וּן רִ֑יק). See also the numerous examples of הגה taking a similar abstract noun as its object: Isa 59:3 (עַוְלָה); Ps 37:30 (חָכְמָה); Ps 38:13 (וּמִרְמֹות); Prov 8:7 (אֱמֶת); Job 27:4 (רְמִיָּה). For the nominal adverb interpretation, cf. Ps 73:13—אַךְ־רִ֭יק זִכִּ֣יתִי לְבָבִ֑י (also Isa 30:7; cf. the frequently occurring phrase לְרִיק/לָרִיק, Lev 26:16, 20; Isa 49:4; 65:23; Job 39:16). Given the fact that the verb הגה typically takes an object (either a bare noun phrase or a beth prepositional phrase), the direct object interpretation is more likely. If the poet wanted to clearly indicate an adverbial reading, we might have expected לריק.

Note for v. 1

The first verb of the psalm (רָגַשׁ) occurs only here in the Hebrew Bible, and so its meaning is unclear. There are two main options:

  • "assemble" (NJPS) >> "conspire" (NIV, NRSV; cf. CEV, GNT). So SDBH: "action by which a relatively large number of people form a group in order to pursue a common goal together."[5]
  • "rage" (KJV, ESV, CSB); also "are... angry" (NLT), "in turmoil" (REB), "in an uproar" (NASB)

The meaning "assemble" is based on an Aramaic cognate (רגשׁ aphel stem) that means "to gather together urgently."[6] But the Aramaic verb only has this meaning in the aphel (= hiphil) stem. In the basic stem (= qal), the Aramaic verb means "to rage, be upset."[7] The word רגשׁ (hithpael, niphal, and qal) occurs with this sense in some later Hebrew texts:

  • "against me the assembly of the wicked rages (תתרגש), and they roar (ויהמו) like stormy seas when their waves crash (בהרגש)" (1QHa col. 10, line 14. DJD vol. 40, p. 132, 142).
  • "when the waves and the breakers of the waters surge up (ויתרגשו) on high with their noisy roar (המון)" (1QHa col. 11, line 16-17. DJD vol. 40, p. 155).
  • "Lo, heaven and the highest heaven, the abyss and the earth, tremble (σαλευθήσονται = ירגשו?) at his visitation!" (Sirach 16:18, NRSV; cf. Ben Sira Ms A 16:18. which reads כרגשו—"when he rages")

Interestingly, in the first two of these passages, the "raging" wicked are likened to the tumultuous sea, an image which we find elsewhere in the Psalter (see esp. Ps 46). This would be a fitting image for the nations in Ps 2 as well. 

Note that verbs for anger also occurs in the last verse of Ps 2 (יאנף...יבער אפו), thus forming an inclusio.
The use of an Aramaic word at the beginning of the psalm might be a deliberate rhetorical device: the psalm deals with events of international significance, so it makes use of the international language of Aramaic. (Note other Aramaisms in vv. 9, 12. Compare also the use of Aramaic in Dan 2-7 where the content also concerns international politics).


Note for v. 1

לְאֻמִּים is used especially in poetic texts.[8]


Note for v. 1

The verb הָגָה ("mutter" [SDBH]) has "the metonymic nuance 'devise, plan, plot' (see Ps 38:12; Prov 24:2)" (NET). In this context, the verb contributes further to the picture in the previous line of the nations as a noisy crowd, agitated like a tumultuous sea. Elsewhere, הגה can refer to a noisy inarticulate sound (cf. TDOT). E.g., "We all growl (נֶהֱמֶה) like bears; we moan mournfully (הָגֹה נֶהְגֶּה) like doves" (Isa 59:11, NIV). In Job 37:2, the noun הֶגֶה refers to "rumbling" of thunder (ESV, NIV, NET). Thus, with the verbs רגשׁ and הגה, Ps 2:1 gives an image of the nations like a gathering storm (cf. Ps 46).


Note for v. 1

"The noun רִיק (“emptiness”) may characterize their behavior as 'worthless, morally bankrupt' but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail."[9]

No Phrase-level notes to display for Psalm 2:1.

Note for v. 1

The verbal conjugations in vv 1-2 form a chiasm: 

qatal (v. 1a), 
   yiqtol (v. 1b), 
   yiqtol (v. 2a), 
qatal (v. 2b).

The meaningful difference between the two forms in this context is difficult to determine, however.[10] Most translations smooth out the differences by translating all of the verbs using the same tense. Most English translations, for example, use a series of four present-tense verbs. The Septuagint uses four past tense (aorist) verbs "Why did the nations grow insolent and peoples contemplate... stood... gathered" (NETS). Others have tried to determine some meaningful difference between the forms in these verses. According to Niccacci, the alternation of qatal-yiqtol in these verses, in addition to creating the chiasm, "is likely intended to add depth of field to the presentation of the event."[11] He argues that the first clause of each verse presents foreground information, and the second clause of each verse presents background information—all within a past-tense time frame. He thus translates these verses as follows: "Why did the nations conspire, while the peoples were plotting in vain? <Why> were the kings of the earth setting themselves, while the rulers took counsel together...".[12] Another way to express a meaningful difference between the qatals and yiqtols is to understand the yiqtols as modals: "Why are nations in an uproar, and [why] would peoples plot emptiness?" This interpretation would allow us explain the difference between the verbal forms in a way that respects the semantic contribution of each form (qatal as typically past/perfective/realis; yiqtol as typically future/imperfective/irrealis) and works well in the context (see esp. the initial interrogative pronoun לָמָּה; cf. 1 Sam 19:5, 17, 28; Jer 40:15; BDB: "with an impf., often deprecating, or introducing rhetorically, the reason why something should, or should not, be done, why should …?" Finally, another interpretation of the yiqtol's would be to understand them as expressing the ongoing nature of the events: "[why] do peoples plot emptiness...?" (The first qatal verb רָגְשׁוּ is understood as semantically stative and is thus translated with the present tense; cf. HALOT: "to be restless;" Gesenius 2013, 1220: "unruhig sein").

No Textual notes to display for Psalm 2:1.


v. 2

Hebrew Line English
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?


Preferred

SimpleGrammar
DiscourseUnit [v. 2]
    Fragment
      ClauseCluster
        Clause
          Subject
            ConstructChain <gloss="earthly kings">
              noun: מַלְכֵי kings
              noun: אֶרֶץ earth
          Predicate
            verb: יִתְיַצְּבוּ take a stand
            Adverbial
              adverb: לָמָּה why <status="elided">
            Adverbial <status="elided">
              Adverbial
                PrepositionalPhrase
                  Preposition
                    preposition: עַל against
                  Object
                    noun: יְהוָה YHWH
              Conjunction
                conjunction: וְ and
              Adverbial
                PrepositionalPhrase
                  Preposition
                    preposition: עַל against
                  Object
                    ConstructChain <gloss="his anointed one">
                      noun: מְשִׁיח anointed one
                      suffix-pronoun: וֹ him
        Conjunction
          conjunction: וְ and
        Clause
          Subject
            noun: רוֹזְנִים rulers
          Predicate
            verb: נוֹסְדוּ have gathered >> have conspired
            Adverbial
              adverb: לָמָּה why <status="elided">
            Adverbial
              adverb: יָחַד together
            Adverbial
              Adverbial
                PrepositionalPhrase
                  Preposition
                    preposition: עַל against
                  Object
                    noun: יְהוָה YHWH
              Conjunction
                conjunction: וְ and
              Adverbial
                PrepositionalPhrase
                  Preposition
                    preposition: עַל against
                  Object
                    ConstructChain <gloss="his anointed one">
                      noun: מְשִׁיח anointed
                      suffix-pronoun: וֹ him
    Fragment <status="alternative">
      particle: סֶלָה Selah <status="emendation">


Notes

Note for v. 2

The prepositional phrases "against YHWH and against his anointed" (v. 2c) probably modify both of the preceding clauses (v. 2ab). Implicitly, it modifies the clauses in v. 1 as well.


Note for v. 2

The Septuagint includes "Selah" (Greek: διάψαλμα) at the end of v. 2.

Note for v. 2

The verb "stand" (יִתְיַצְּבוּ) can mean to "take one’s stand (firmly)" (HALOT) and, by metaphorical extension, "to resist" (HALOT; see e.g., Deut 7:2; Josh 1:5; Job 41:2; 1 Chron 20:6).

Note for v. 2

"kings of earth >> earthly kings," i.e., "earthly kings in contrast to the heavenly king (v. 4)."[13]


Note for v. 2

The same expression הִוָּסֵד יחד על occurs in Ps 31:14: "For I hear many whispering, 'Terror on every side!' They conspire against me (בְּהִוָּסְדָם יַחַד עָלַי) and plot to take my life" (Ps 31:14, NIV). In this passage, as in Ps 2, the verb probably means "get together" >> "conspire" (cf. HALOT; so REB and NASB ["conspire"]; LXX: "gather" [συνήχθησαν]). According to HALOT and Gesenius 2013, 471, this verb probably derives from the root יסד II (a by-form of סוד; cf. the nοun סוֹד which can refer both to a "group, gathering" of people and, by metaphorical extension, to a "plot" or "scheme" known only by that group [see SDBH]).


Note for v. 2

The preposition in the phrase "against (עַל) YHWH and against (עַל) his anointed one" is used in "the oppositional sense."[14] The repetition of the preposition עַל in v. 2c draws attention to the conflict.

No Verbal notes to display for Psalm 2:2.
No Textual notes to display for Psalm 2:2.


v. 3

Hebrew Line English
נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ 3a "Let's tear off their bonds
וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבֹתֵֽימוֹ׃ 3b and throw their ropes away from us!"


Preferred

SimpleGrammar
DiscourseUnit [v. 3]
    Fragment
      ClauseCluster
        Clause
          Predicate
            verb: נְנַתְּקָה let's tear off
            Object
              particle: אֶת
              Nominal
                ConstructChain <gloss="their bonds">
                  noun: מוֹסְרוֹתֵי bonds
                  suffix-pronoun: מוֹ them
        Conjunction
          conjunction: וְ and
        Clause
          Predicate
            verb: נַשְׁלִיכָה let's throw
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: מִמֶּ away from
                Object
                  suffix-pronoun: נּוּ us
            Object
              ConstructChain <gloss="their ropes">
                noun: עֲבֹתֵי ropes
                suffix-pronoun: מוֹ them


Notes

No Grammar notes to display for Psalm 2:3.
No Lexical notes to display for Psalm 2:3.
No Phrase-level notes to display for Psalm 2:3.

Note for v. 3

"In first-person plural [cohortatives], the speakers usually seek to instigate or encourage each other to some action."[15]

No Textual notes to display for Psalm 2:3.


v. 4

Hebrew Line English
יוֹשֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק 4a The one enthroned in the heavens laughs.
אֲ֝דֹנָ֗י יִלְעַג־לָֽמוֹ׃ 4b The Lord mocks them.


Preferred

SimpleGrammar
DiscourseUnit [v. 4]
    Fragment
      Clause
        Subject
          Nominal
          Clause
            Predicate
              verb-participle: יוֹשֵׁב one who sits >> one enthroned
              Adverbial
                PrepositionalPhrase
                  Preposition
                    preposition: בַּ in
                  Object
                    article: ה the <status="elided">
                    noun: שָּׁמַיִם heavens
        Predicate
          verb: יִשְׂחָק laughs
          Adverbial <status="elided">
            PrepositionalPhrase
              Preposition
                preposition: לָ at
              Object
                suffix-pronoun: מוֹ them
    Fragment 
      Clause
        Subject
          noun: אֲדֹנָי the Lord
        Subject <status="alternative">
          noun: יְהוָה YHWH <status="alternative emendation">
        Predicate
          verb: יִלְעַג mocks
          Adverbial
            PrepositionalPhrase <gloss="them">
              Preposition
                preposition: לָ at
              Object
                suffix-pronoun: מוֹ them


Notes

Note for v. 4

The prepositional phrase "them" (לָמוֹ) appears to modify not only the verb in the b-line (ילעג), but the verb in the a-line as well (ישׂחק).[16] For other instances of שׂחק ל, see Pss 37:13; 59:9.


Note for v. 4

In v. 4b, many manuscripts read יהוה instead of אֲדֹנָי.[17] But אדני, which is attested in our earliest Hebrew manuscript (11Q7), is almost certainly the earlier reading. Scribes are more likely to have changed אדני (which is far less common) to יהוה (which is far more common) rather than the other way around. Furthermore, אדני, which highlights YHWH's superiority, fits the context very well (see esp. the similar context for אדני in Ps 37:13a—אֲדֹנָ֥י יִשְׂחַק־ל֑וֹ). Note also that the earthly kings are called to become YHWH's "servants" in v. 11, i.e., to submit to his lordship and serve him as master.

Note for v. 4

The verb ישׁב (lit.: "sit") can refer figuratively to "reigning" (i.e., sitting on a throne). It appears a number of times in the phrase ישׁב על כסא (Exod 11:5; 12:29; Deut 17:18; 1 Sam 1:9; 4:13; 1 Kgs 1:13, 17, 20) and can have a similar meaning even when the prepositional phrase (על כסא) is omitted (e.g., Isa 40:22; Zech 9:6). The verb probably has this meaning in this context, where YHWH "the one who reigns in heaven" is contrasted with the "kings of earth" (v. 2). So SDBH: "action by which humans or deities assume a position of leadership, as if sitting on an actual throne." Cf. NIV: "The One enthroned in heaven" (cf. NLT, CSB, CEV, GNT).

Note for v. 4

The lamed preposition in the phrase "laugh [at them (למו)]... mock them (למו)" indicates the entity negatively affected by the action,[18] the object of scorn and mockery (cf. Ps 22:8—יַלְעִגוּ לִי; Ps 37:13—יִשְׂחַק לוֹ).

Note for v. 4

The yiqtol verbs in vv. 4-5 narrate a sequence of events: first YHWH laughs/mocks (v. 4) and "then" (אָז) he speaks to them (v. 5a) so that they are terrified (v. 5b). This sequentiality is strengthened by the presence of אָז (v. 5a) (on this function of אָז see e.g., BHRG §40.6.2). The use of yiqtol (vs qatal and wayyiqtol) has the effect of making it more like a performance; it makes it feel as though the events are happening right before the speaker's eyes (e.g., think of a sports commentator saying, "he shoots, he scores!").[19]

No Textual notes to display for Psalm 2:4.


v. 5

Hebrew Line English
אָ֤ז יְדַבֵּ֣ר אֵלֵ֣ימוֹ בְאַפּ֑וֹ 5a Then he speaks to them in his anger
וּֽבַחֲרוֹנ֥וֹ יְבַהֲלֵֽמוֹ׃ 5b and terrifies them in his wrath.


Preferred

SimpleGrammar
DiscourseUnit [v. 5]
    Fragment
      particle: אָז then
    Fragment
      ClauseCluster
        Clause
          Predicate
            verb: יְדַבֵּר he speaks
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: אֵלֵי to
                Object
                  suffix-pronoun: מוֹ them
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְ in
                Object
                  ConstructChain <gloss="his anger">
                    noun: אַפּ anger
                    suffix-pronoun: וֹ him
        Conjunction
          conjunction: וּ and
        Clause
          Predicate
            verb: יְבַהֲלֵ terrifies
            Object
              suffix-pronoun: מוֹ them
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בַ in
                Object
                  ConstructChain <gloss="his wrath">
                    noun: חֲרוֹנ wrath
                    suffix-pronoun: וֹ him


Notes

Note for v. 5

The bet prepositions in the phrases "in his anger" and "in his wrath" indicate the mode of the actions.[20]

No Lexical notes to display for Psalm 2:5.

Note for v. 5

In regard to בַחֲרוֹנוֹ, it seems that "Since the object of this rage is almost always Israel (except Hab 3:8; Ps 18:8), and since the source of provocation often is 'transgression of the covenant' (Josh 7:1; 23:16; Judg 2:20) or 'pursuit of other gods' (Deut 6:14–15; 11:16–17; 31:16–17), ḥrh and ḥārôn seem to have a specialized use designating the legitimate rage of a suzerain against a disobedient vassal.'"[21]

No Verbal notes to display for Psalm 2:5.
No Textual notes to display for Psalm 2:5.


v. 6

Hebrew Line English
וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י 6a "But I have poured out my king
עַל־צִ֝יּ֗וֹן הַר־קָדְשִֽׁי׃ 6b on Zion, my holy mountain."


Preferred

SimpleGrammar
DiscourseUnit [v. 6]
    Fragment
      Conjunction
        conjunction: וַ but
    Fragment
      Clause
        Subject
          noun: אֲנִי I
        Predicate
          verb: נָסַכְתִּי have poured out
          Object
            ConstructChain <gloss="my king">
              noun: מַלְכִּ king
              suffix-pronoun: י me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: עַל on
              Object
                Apposition
                  noun: צִיּוֹן Zion
                  ConstructChain <gloss="my holy mountain">
                    noun: הַר mountain
                    ConstructChain
                      noun: קָדְשִׁ holiness
                      suffix-pronoun: י me


Notes

Note for v. 6

The waw at the beginning of v. 6 functions at the discourse level "to signal text level disjunction or transition."[22] 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."[23]

Note for v. 6

Poured out. In Biblical Hebrew, the verb נסך almost always means to “pour out.” In the qal stem, it can refer to the pouring out of libations (Ex. 30:9 [patient: נֵסֶךְ]; Isa. 30:1 [patient: מַסֵּכָה]; Hos. 9:4 [patient: יַיִן]) or to the casting of metal (Isa. 40:19 [patient: פֶּסֶל]; 44:10 [patient: פֶּסֶל]).[24] Since ancient times, translators have struggled with this concept; what would it mean for YHWH to "pour out" his king on mount Zion? As noted above, the verb נסך may refer to the act of pouring out liquid metal into a mold in order to fashion an image/idol (e.g. Isa. 40:19; 44:10). In the Ancient Near East, the king was said to be a living "image" of God, since he resembled God's character and functioned as his earthly representative. Thus, in Psalm 2:6, YHWH declares to the rebellious nations that he has forged his king as his image. For more information, see the Exegetical Issue The Meaning of נָסַכְתִּי in Ps 2:6.

Note for v. 6

"My king" indicates "the king who is mine, whom I made to be king" (Malbim: מלך שלי שהמלכתיו).


Note for v. 6

"On my mountain of holiness" >> "on my holy mountain" indicates the mountain that is devoted to me as holy (cf. Joel 4:17; Obad 16; Pss 3:5; 15:1; 43:3; 48:2; 99:9; Dan 9:16; etc.).

No Verbal notes to display for Psalm 2:6.
No Textual notes to display for Psalm 2:6.


v. 7

Hebrew Line English
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.


Preferred

SimpleGrammar
DiscourseUnit [v. 7]
    Fragment
      Clause
        Predicate
          verb: אֲסַפְּרָה I will tell
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: אֶל about
              Object
                noun: חֹק decree
              Object
                ConstructChain <status="alternative">
                  noun: חֹק decree
                  noun: יְהוָה YHWH
    Fragment
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: אָמַר said
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: אֵלַ to
              Object
                suffix-pronoun: י me
    Fragment
      Clause
        Subject
          noun: אַתָּה you
        Predicate
          verb: are
          Complement
            ConstructChain <gloss="my son">
              noun: בְּנִ son
              suffix-pronoun: י me 
    Fragment
      Clause
        Subject
          noun: אֲנִי I
        Predicate
          verb: יְלִדְתִּי hereby father
          Object
            suffix-pronoun: ךָ you
          Adverbial <gloss="today">
            article: הַ the
            noun: יּוֹם day


Notes

Note for v. 7

Depending on how one divides the lines in v. 7ab, "YHWH" may be either the final noun of a construct chain ("...decree of YHWH. He said..." so Targum: קימא דייי; see also the layout in the Aleppo Codex) or the subject of the following clause ("...decree. YHWH said..." so MT accents [ole we-yored]; Aquila[?]: κύριος; Peshitta), or, if "YHWH" is read twice, both the final noun of a construct chain and the subject of the next clause ("...decree of YHWH. YHWH said..." so LXX; Jerome [iuxta Hebr.]). Most of the modern translations consulted group "YHWH" with v. 7a.

  • "I will proclaim the LORD’s decree: He said to me" (NIV, cf. NRSV, NLT, CSB, CEV, GNT, REB, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR)
  • "I will tell of the decree: The LORD said to me" (ESV, cf. NJPS)

A decision is difficult. In the absence of any compelling evidence one way or another, we have defaulted to following the reading tradition of the Masoretes.

Note for v. 7

The word "decree" (חֹק) here refers to a "god-given" "prescription" or "rule" (HALOT), though "the emphasis is on the right and privilege that it brings about, rather than upon the call for its observance and obedience."[25] Specifically, in this context, "the ḥōq of Yahweh to the king appears to be the [covenantal] promise of sonship pronounced at the king’s enthronement,"[26] the “personal covenant document, renewing God’s covenant commitment to the dynasty of David.”[27] On the close relationship between "covenant" and "decree," see e.g., Ps 105:9-11 (ESV):

  • "He remembers his covenant forever, the word that he commanded, for a thousand generations, the covenant that he made with Abraham, his sworn promise to Isaac, which he confirmed to Jacob as a statute, to Israel as an everlasting covenant, saying, 'To you I will give the land of Canaan as your portion for an inheritance.'"
  • As in Ps 105, so here in Ps 2: the covenant with David is "confirmed as a statue (חֹק)" to one of David's descendants.

Note for v. 7

The preposition אֶל modifying the verb of speaking ספּר indicates the topic of the discourse: "tell of the decree" (ESV, NJPS) or "tell about the decree" (cf. Gen 20:2—"And Abraham said of (אֶל) Sarah his wife, 'She is my sister'" [ESV]; cf. Isa 29:22; Ezek 21:33; Job 42:8. Similarly, with verbs of speaking, the preposition עַל can indicate "the focus of attention" (i.e., "about," "concerning").[28]

Note for v. 7

The he suffix on אֲסַפְּרָה, traditionally identified as the marker for the cohortative, is more likely a morpheme that expresses "an increasingly conventionalized reflexive-benefactive sense."[29] Interestingly, the he suffix appears in three places in this psalm, each time in the speech of a different speaker (vv. 3, 7, 8).


Note for v. 7

Modern English translations agree that the qatal verb יְלִדְתִּֽיךָ refers to an event which, from the perspective of the speaker (YHWH), is past and has continuing relevance in the present: "I have fathered you today." But the qatal could instead be a performative: "I hereby bring you forth / become your father."[30] With performative qatal, "the fact of uttering a given proposition with the verb in the qatal triggers a new state in the speaker’s reality."[31] The meaning would be similar to what we find in 2 Kgs 9:3—"Thus says the LORD, I anoint you (מְשַׁחְתִּיךָֽ) king over Israel" (ESV, cf. NIV, NLT). The adverbial "today," which is often used with qatal verbs to indicate a performative speech act, supports this interpretation (cf. Deut 8:19; 30:18; Jer 40:4).

No Textual notes to display for Psalm 2:7.


v. 8

Hebrew Line English
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.


Preferred

SimpleGrammar
DiscourseUnit [v. 8]    
    Fragment
      ClauseCluster
        Clause
          Predicate
            verb: שְׁאַל ask
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: מִמֶּ of
                Object
                  suffix-pronoun: נִּי me
        Conjunction
          conjunction: וְ and
        Clause
          Predicate
            verb: אֶתְּנָה I will make
            Object
              noun: גוֹיִם nations
            Complement
              Nominal
                ConstructChain <gloss="your inheritance">
                  noun: נַחֲלָתֶ inheritance
                  suffix-pronoun: ךָ you
        Conjunction
          conjunction: וַ and
        Clause
          Predicate
            verb: אֶתְּנָה I will make <status="elided">
            Object
              Nominal
                ConstructChain
                  noun: אַפְסֵי ends
                  noun: אָרֶץ earth
            Complement
              ConstructChain <gloss="your property">
                noun: אֲחֻזָּתְ property
                suffix-pronoun: ךָ you


Notes

No Grammar notes to display for Psalm 2:8.
No Lexical notes to display for Psalm 2:8.

Note for v. 8

The phrase "the ends of the earth" (part-divided whole) often refers to people (e.g., Pss 22:28; 67:8; 98:3) but here with the word אֲחֻזָּה ("property" or, more specifically, "landed property" [HALOT]) it probably refers to land (cf. Ps 72:8).

Note for v. 8

The weyiqtol form indicates result in the context: "Ask me, and (as a result) I will make...".[32] On the he suffix, see note on v. 6.

No Textual notes to display for Psalm 2:8.


v. 9

Hebrew Line English
תְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל 9a You will crush them with an iron scepter.
כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם׃ 9b You will smash them like clay pottery."


Preferred

SimpleGrammar
DiscourseUnit [v. 9]
    Fragment
        Clause
          Predicate
            verb: תְּרֹעֵ you will crush
            verb: תִּרְעֵ you will shepherd <status="alternative revocalization">
            Object
              suffix-pronoun: ם them
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְּ with
                Object
                  ConstructChain <gloss="an iron scepter">
                    noun: שֵׁבֶט scepter
                    noun: בַּרְזֶל iron
    Fragment
        Clause
          Predicate
            verb: תְּנַפְּצֵ you will smash
            Object
              suffix-pronoun: ם them
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: כִּ like
                Object
                  ConstructChain <gloss="clay pottery">
                    noun: כְלִי vessel
                    verb-participle: יוֹצֵר potter


Notes

Note for v. 9

In v. 9a, the Septuagint says "you will shepherd them” (ποιμανεῖς αὐτούς). This reading, quoted in the Greek text of the NT in Rev. 2:27, 12:5, and 19:15, assumes a different vocalization of the consonantal Hebrew text (תִּרְעֵם) and understands the verb as רָעָה ("to shepherd") rather than רָעַע ("to break"). But the presence of the verb נפץ ("to smash") in the parallel line strongly favors the MT vocalization. Goldingay proposes a deliberate rhetorical ambiguity here, namely, that this line "lays alternative possibilities before the nations—either firm shepherding or devastating destruction."[33]

No Lexical notes to display for Psalm 2:9.

Note for v. 9

"Scepter of iron" >> "an iron scepter" (CSB), indicates a scepter made of iron.


Note for v. 9

"Vessels of a potter" >> "clay pottery" (cf. NIV, NLT, GNT).

No Verbal notes to display for Psalm 2:9.
No Textual notes to display for Psalm 2:9.


v. 10

Hebrew Line English
וְ֭עַתָּה מְלָכִ֣ים הַשְׂכִּ֑ילוּ 10a And now, kings, wise up!
הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃ 10b Accept discipline, earthly rulers!


Preferred

SimpleGrammar
DiscourseUnit [v. 10]
    Fragment
      particle: וְעַתָּה and now
    Fragment
      Vocative
        noun: מְלָכִים kings
      Clause
        Predicate
          verb: הַשְׂכִּילוּ wise up
    Fragment
      Vocative
        ConstructChain <gloss="earthly rulers">
          noun: שֹׁפְטֵי rulers
          noun: אָרֶץ earth
    Fragment
      Clause
        Predicate
          verb: הִוָּסְרוּ accept discipline


Notes

No Grammar notes to display for Psalm 2:10.

Note for v. 10

The verb הִוָּסְרוּ has been translated variously as "be warned" (NIV, ESV, NLT, NRSV), "be instructed" (KJV), "submit to correction" (NET), "learn this lesson" (GNT), and accept discipline" (NJPS). According to SDBH, the word means "literally: to be disciplined; hence: = action by which humans bring themselves to a position of submission before God, as a result of his disciplinary actions." This definition works well for all of the occurrences of this word (see Lev 26:18; Jer 6:8; 31:18; Prov 29:19). Cf. LXX: "be instructed" (παιδεύθητε).

Note for v. 10

"Rulers of earth" >> "earthly rulers" (see v. 2)

No Verbal notes to display for Psalm 2:10.
No Textual notes to display for Psalm 2:10.


v. 11

Hebrew Line English
עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה 11a Serve YHWH with fear
וְ֝גִ֗ילוּ בִּרְעָדָֽה׃ 11b and rejoice with trembling!


Preferred

SimpleGrammar
DiscourseUnit [v.11]
    Fragment
      ClauseCluster
        Clause
          Predicate
            verb: עִבְדוּ serve
            Object
              particle: אֶת 
              noun: יְהוָה YHWH
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְּ with
                Object
                  noun: יִרְאָה fear
        Conjunction
          conjunction: וְ and
        Clause
          Predicate
            verb: גִילוּ rejoice
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בִּ with
                Object
                  noun: רְעָדָה trembling


Notes

Note for v. 11

To "serve" YHWH in this context is to submit to his authority, his lordship (cf. the word אדני in v. 4), and to embrace his "decree" (vv. 7-9). So SDBH: "action by which humans, either as individuals or as groups, assume a position of subservience towards a deity, perform the required rituals, and live in accordance with the requirements of that deity."

No Lexical notes to display for Psalm 2:11.

Note for v. 11

The bet prepositions in the phrases "with fear" and "with trembling" indicate the mode of the actions.[34]

No Verbal notes to display for Psalm 2:11.
No Textual notes to display for Psalm 2:11.


v. 12

Hebrew Line English
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!


Preferred

SimpleGrammar
DiscourseUnit [v. 12]
    Fragment
      Clause
        Predicate
          verb: נַשְּׁקוּ kiss
          Adverbial <status="alternative">
            Nominal
              adjective: בַר pure <status="alternative">
          Adverbial <status="alternative">
            PrepositionalPhrase
              Preposition
                preposition: בְ <status="alternative emendation">
              Object
                ConstructChain
                  noun: רַגְלָי feet <status="alternative emendation">
                  suffix-pronoun: ו him <status="alternative emendation">
          Object
            noun: בַר son
            Nominal
              adjective: בַר pure <status="alternative">
        SubordinateClause
          Conjunction
            conjunction: פֶּן or else
          ClauseCluster
            Clause
              Predicate
                verb: יֶאֱנַף he will become angry
            Conjunction
              conjunction: וְ and
            Clause
              Predicate
                verb: תֹאבְדוּ you will perish
                Adverbial <gloss="in your way">
                  noun: דֶרֶךְ way
              SubordinateClause
                Conjunction
                  conjunction: כִּי for
                Clause
                  Subject
                    ConstructChain <gloss="his anger">
                      noun: אַפּ anger
                      suffix-pronoun: וֹ him
                  Predicate
                    verb: יִבְעַר ignites
                    Adverbial
                      PrepositionalPhrase <gloss="quickly">
                        Preposition
                          preposition: כִּ as
                        Object
                          noun: מְעַט little
    Fragment
      ConstructChain <gloss="Happy are all who take refuge in him">
        Nominal
          noun: אַשְׁרֵי happiness
        ConstructChain
          Nominal
            quantifier: כָּל all
          Nominal
            Clause
              Predicate
                verb-participle: חוֹסֵי those who take refuge
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: ב in
                    Object
                      suffix-pronoun: וֹ him


Notes

Note for v. 12

The word בַר is interpreted by some as an adjective ("kiss the pure one") and by others as an adverb ("kiss purely>>sincerely"). The adverbial interpretation is unlikely since "בַּר occurs nowhere else as an adverb" and "the stem נשקו, moreover, never appears in classical Hebrew without an object."[35] The adjectival interpretation ("pure one") is possible, but it is less likely than the interpretation of the word as a noun meaning (in Aramaic) "son." See The Text and Meaning of Ps 2:12a.

Note for v. 12

For the verb "kiss," see the Venn diagram. The use of the piel (instead of the usual qal) probably implies repeated kissing (event-internal plurality).[36]

Nasheq - to kiss.jpg


Note for v. 12

Interestingly, the verb translated "become angry" in v. 12 is "almost exclusively used with God as the subject."[37] Psalm 2:12 is the only exception. The human king, as YHWH's image and son (vv. 6-7) has divine characteristics (cf. Pss 110, 111-112).

Psalm 002 - Anaf - become angry.jpg


Note for v. 12

On the word "ignite" cf. Ps 79:5—תִּבְעַ֥ר כְּמֹו־אֵ֝֗שׁ קִנְאָתֶֽךָ. According to BDB, the verb means, "specifically begin to burn, be kindled." Hence, "ignite" (so CSB, NET).


Note for v. 12

On "happiness," see notes on Psalm 1:1.

Note for v. 12

The adverbial accusative "way" (דֶּרֶךְ) could be "in the way"[38] or "from the way."[39] The expression is probably synonymous with "the way of wicked people will come to an end."[40] Both expressions are figures of speech for death and destruction: "a person comes to an end on his way/life" = "a person's way/life comes to an end" = "a person dies." Thus, GNT: "you will suddenly die."


Note for v. 12

The adverbial phrase כִּמְעַט is translated variously as "but a little" (KJV; cf. NJPS: "in the mere flash of his anger;" so DCH : "and you die along the way when his anger hardly blazes, i.e. at the very onset of his anger"), "easily" (cf. ELB, ZÜR [leicht]; so Jenni 1994, #94; SDBH), "quickly" (ESV, NRSV, GNT, NET, HFA, NGÜ, GNB, LXX trans. NETS [ἐν τάχει]; cf. NIV, NLT), "soon" (NASB; cf. CSB, LUT; cf. Rashi: כי ברגע מועט יבער אפוב עליכם פתאום). Thus we have the following three options (the second and third of the above translations resulting in the same meaning):

  • "when his wrath has only just been ignited" ( = his anger is extremely powerful)
  • "for/when his anger quickly/easily ignites" (= it does not take much for him to get angry, so tread lightly!)
  • "for his anger will soon ignite" (= the time of his wrath is immanent, so hurry and submit to him!)

The second of these options ("quickly/easily") seems the most likely, given the context and the use of the phrase elsewhere (e.g., Ps 81:15—"How quickly I would then subdue their enemies!" [NIV, cf. NLT]; Job 32:22—"otherwise, my Maker would remove me in an instant."[41] In spoken English, we might paraphrase: "'cause his anger ignites like that (snap fingers)." 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 quickly/easily. The clause is reminiscent of YHWHs' warning to Moses in Exod 33:3—"But I will not go with you, because you are a stiff-necked people and I might destroy you on the way (פֶּן אֲכֶלְךָ בַּדָּרֶךְ)" (Exod 33:3).

Note for v. 12

For נַשְּׁקוּ־בַר, cf. The Text and Meaning of Ps 2:12a.

No Textual notes to display for Psalm 2:12.


  1. ↑ So NET, GNT; Tsumura 2023, 68.
  2. ↑ So Craigie 1983, 62-3.
  3. ↑ Cf. LXX trans. NETS: "vain things;" so Radak [ריק הוא כל דבריהם]; Hupfeld 1855, 21.
  4. ↑ Cf. ESV, NIV: "in vain;" so HALOT, DCH; Baethgen 1904, 5; Aquila: κενῶς.
  5. ↑ SDBH; cf. Rashi: למה רגשו ונתקבצו גוים; Ibn Ezra: התחברו.
  6. ↑ CAL; see Dan 6:7, 12, 16; cf. the noun רֶגֶשׁ [="assembly"] in Ps 55:15.
  7. ↑ See CAL; see esp. the use of the word in the Proverbs of Ahiqar: "[Then Esarhaddon, King of Assyria] will be abundantly (= very) agitated [ירגש] (when) words he hears..." TAD C1.1.29), and this is the more likely meaning of the word in Ps 2:1 (so HALOT; Gesenius 2013, 1220; cf. Aquila: ἐθoρύβησαν "make an uproar;" Jerome iuxta Hebr.: turbabuntur "be disturbed, agitated."
  8. ↑ BDB.
  9. ↑ NET notes.
  10. ↑ See Tatu 2006 for a history of how scholars have understood the significance of alternating qatal-yiqtol in Hebrew and Ugaritic poetry.
  11. ↑ Niccacci 2006, 259.
  12. ↑ Niccacci 2006, 259.
  13. ↑ Baethgen 1904, 5; cf. Ibn Ezra; cf. the same phrase in Pss 76:13; 89:28; 138:4; 148:11.
  14. ↑ Mena 2012, §5.4.6; cf. 2 Chr 26:18—"and they stood against [עַל] Uzziah".
  15. ↑ IBHS §34.5.1.
  16. ↑ Cf. Delitzsch 1996, 55; Tsumura 2023, 22-23, 65-66.
  17. ↑ sSe Kennicott 1776, 308.
  18. ↑ Cf. Jenni 2000, #5521.
  19. ↑ Cf. Robar 2022, 4-5, 12-13.
  20. ↑ (see BHRG §39.6(4); Jenni 1992, #423, #445.
  21. ↑ Herion 1992.
  22. ↑ Bandstra 1995, 52.
  23. ↑ BHRG §40.23.4.3; see e.g., 1 Kgs 2:21-22.
  24. ↑ BDB.
  25. ↑ Victor 1966, 361.
  26. ↑ TDOT
  27. ↑ Craigie 1983, 67; cf. Jones 1965, 336-44.
  28. ↑ Mena 2012, §5.4.11; e.g., 1 Chr 17:17—וַתְּדַבֵּ֥ר עַל־בֵּֽית־עַבְדְּךָ֖.
  29. ↑ Cook 2024, 216; cf. Gentry 1998.
  30. ↑ Cf. BHRG §19.2.3; Andrason 2012, §3.
  31. ↑ Andrason 2012, 1; see e.g., Deut 8:19; 30:18.
  32. ↑ Cf. Robar 2015, §2.4.
  33. ↑ 2006, 101.
  34. ↑ (see BHRG §39.6(4); Jenni 1992, #423, #445.
  35. ↑ Prince 1900, 2; cf. NIDOTTE.
  36. ↑ cf. Penney 2023; TDOT "piel, 'to kiss long and much'".
  37. ↑ SDBH, see e.g., 1 Kgs 8:46; Isa 12:1; Pss 60:3; 79:5; 85:6; Ezra 9:14; 2 Chron 6:36.
  38. ↑ ESV; cf. CSB: "in your rebellion;" REB: "in middle course;" NLT: "in the midst of all your activities;" so R. Sforno: כ׳דרך׳ שהוא עושה כאשר ׳יבער כמעט אפו׳.
  39. ↑ KJV; cf. LXX trans. NETS: "and you will perish from [ἐξ] the righteous way."
  40. ↑ Ps 1:6; so Radak, Rashi.
  41. ↑ CSB; so LXX: ἐν τάχει; Jenni 1994, #94; BDB.