Psalm 2 Translation

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General Translation Tips

To translate poetry accurately and beautifully, a knowledge of both the source language's poetry and the target language's poetry is needed. So, here are the steps we recommend to follow when setting out to translate this or any psalm:

  1. Gain an Understanding of the Target Language’s Poetry/Arts. Research and analyze many examples from numerous genres of poetry, storytelling, and music in the target language and culture, and document findings. See our Local Arts Analysis Guide for help.
  2. Gain an Understanding of the Source Language’s (Hebrew) Meaning and Poetry. The aim of all our materials is to provide exactly this for the translator, poet/musician/artist, and consultant: an understanding of what the psalm means, as well as its poetics.
  3. Translate the Psalm in the Appropriate Local Art/Poetry Genre(s).
  4. Test the Translation with the Language Community. Seek feedback about both word choices and the form/genre/media of translation.

Overview: Psalm 2 as a Whole

These are the elements that we believe are most helpful to keep in mind during both drafting and checking translations, to help verify that the translation or performance is accurate beyond just a word- or verse-level; just as important is accuracy on the level of a whole. Additionally, these are elements that will guide decisions about performance in oral translations, songs, poems, or other kinds of art based on this psalm.

The following gives a basic Overview of the Psalm, answering the following questions:

  • ● Title-what title best describes this unique psalm?
    • ○ "My king on Zion"
  • ● Purpose–why was this psalm written?
    • ○ To call the rebellious kings of the earth to submit to YHWH and his king.
  • ● Content–In summary, what is said in this psalm?
    • ○ Serve YHWH and submit to his king!
  • ● Message–what is the general theme of this psalm? What seems to be the main point the psalmist wanted his audience to realize by hearing this psalm?
    • ○ YHWH's anointed king will rule the world.

Every psalm has a coherent story behind it. However, many psalms are not written in typical "story" format, with a clear beginning, middle, and end. Here, we attempt to understand the story and background that prompted the psalmist to write.

  • ● Story Behind-How do the various parts of the psalm fit together into a single, coherent story? What is the main message/theme conveyed by this "story behind"?
    • ○ Before the psalm begins, YHWH enthrones his king, but nations and their rulers rebel against YHWH and his anointed king.
    • ○ As the psalm continues, YHWH laughs at the nations and their rulers because of their rebellion.
    • ○ Next, YHWH and his anointed king declare their sovereignty, and this is the turning point in the story when the tension begins to resolve.
    • ○ Then, the anointed king summons the rulers to submission.
    • ○ The psalm then ends, but not before he calls the nations and their rulers to submit to YHWH and his anointed king.
  • ● Background Situation-what are the series of events leading up to the time in which the psalm was written?

Psalm 002 - Background events.jpg

Knowing the layout of the sections of the psalm by sections helps us to understand the progression of thought as the poem progresses.

How to read the visual below: The picture below shows the main “chunks” or pieces of the poem. Verse numbers appear on the left. The second column has a title for each section. The large third column contains a brief summary of the section’s content. As you read through the content column, you will see important words and ideas highlighted in similar colors. The icons on the right may be used as memory aids.

 

Psalm 2 At a Glance.jpg

 

Progression–what is the flow of thought as the poem progresses?

  • ● The psalm begins by asking why kings and nations would rebel against YHWH (verses 1-2). The psalmist quotes the kings' plans to set themselves free from YHWH (verse 3).
  • ● Then, the psalmist describes YHWH's mocking and furious response to the kings' plans (verses 4-5). The psalmist quotes YHWH's statement that he has poured out his king on Mount Zion (verse 6).
  • ● The psalmist then recounts the decree that YHWH made to his king. YHWH tells the king that he is YHWH's son (verse 7), that YHWH will give the earthly nations to the king (verse 8), and that the king will destroy his enemies (verse 9).
  • ● Finally, the psalm ends with a final demand (an "ultimatum") to the earthly kings, that they should serve the Lord and his king (verses 10-12).

Part of poetry is communicating emotion. Each section, and even each verse, can contain a number of different emotions. Here are the main emotional themes of each section:

Psalm 2 At a Glance.jpg

  • ● In the first section (verses 1-3), the psalmist expresses contempt for the rebel kings.
  • ● In the second section, YHWH expresses contempt for the rebel kings (verse 4), and the psalmist expresses awe at YHWH and his king (verses 5-6).
  • ● In the third section (verses 7-9), the psalmist expresses confidence in YHWH's decree.
  • ● In the fourth section (verses 10-12), the psalmist expresses contempt for the rebel kings.

In poetry, it is important to keep track of who is speaking, who is the audience, and what it is that the speaker is trying to do with his words.

How to read the visual below: In the chart below, the left-hand column identifies the speaker. In verses 1-6, the psalmist is the speaker, and in verses 3 and 6 the psalmist reports the speech of the nations and YHWH. In verses 7-9, the speaker is the king, and in verses 10-12 the speaker is the psalmist. The right-hand column identifies the audience. In verses 1-6, the audience is the listeners, while in verses 3 and 6 the audience of the reported speech is the nations. In verses 7-12, the audience is the nations. The middle column has bolded grey boxes that tell what the speaker is trying to do with his words (his speech acts) in each section. Under each grey box is a summary of what the speaker says.

 

Psalm 002 - Speech Act Summary.jpg

In poetry, it is important to keep track of who is speaking, who is the audience, and what it is that the speaker is trying to do with his words.

Poetic Feature 1: Heaven and Earth and In Between

 

Psalm 002 - spatial movement.jpg

The movement of the Psalm is from earth up to heaven, and then slowly downward, from heaven, to a mountain, and finally back to earth. The first section of the Psalm (verses 1-3) is about the "kings of earth." The second section (verses 4-6) is about YHWH, who is referred to as the "one who rules in the heavens." The third section (verses 7-9) is spoken by the king who is on YHWH's "holy mountain," the meeting place between heaven and earth. Finally, the last section of the psalm (verses 10-12) comes back down to where the psalm started, addressing the "rulers of earth."

The psalm is like a play about the great forces of power in the world. At the beginning of the psalm, the earthly kings are rebelling against the ruler of heaven, and at the end of the psalm they are summoned to submit to God’s king on Mount Zion, and thereby submit to the king of heaven. The center of the drama is Mount Zion, the meeting place between heaven and earth. Mount Zion is the place where the conflict between YHWH and the earthly kings resolves. It is the site where YHWH’s heavenly rule begins to take place on earth, because it is where YHWH places his anointed ruler as king.

 

Poetic Feature 2: Dramatic Conversation

 

Psalm 002 - Poetic Feature 2.jpg

 

The speeches are part of what makes Psalm 2 unique compared to other poems in the Psalter. It is as though we are watching a play in which each of the major characters has a speaking part. The psalm begins and ends with an anonymous psalmist speaking (see Participants and Speech Acts). In verse 3, the nations speak; in verse 6, YHWH speaks; and in verses 7-9, the king speaks and quotes YHWH's decree (verses 7b-9).

Each of the first three sections (verses 1-3; verses 4-6; verses 7-9) ends with a speech. Unexpectedly, though, the fourth section (verses 10-12) does not conclude with a speech but an ultimatum to the early kings. We are left wondering what the nations will say in response. Will they accept the king's rule and join those who "take refuge in him" (verse 12c), or will they continue their rebellion and perish in their way (verse 12b)?

Poetic Feature 3: Think Again

Psalm 002 - Poetic Feature 3.jpg

The first section of the psalm ends in verse 3 with the rebellious kings declaring that they will resist YHWH's rule. But the final section of the psalm contains the psalmist’s response in verses 10-12. Here, the psalmist challenges the rebellious kings and calls upon them to reverse their behavior.

Interestingly, in Hebrew, many of the words in YHWH's response sound similar to the words used by the kings in their original challenge (for a picture of this effect, click )). In fact, every verb and noun from the nation's speech in verse 3 has some sound echo in verses 10-11. The words with similar sounds are matched by colored boxes in the diagram above. Translators may seek to construct similar sound-play in their translations.

Prominence–what words, phrases, or ideas are most important in this psalm?: It is also important to consider how the author chose to draw attention to certain parts of the psalm. Here are the parts of the psalm that we believe are most prominent, and thus should be most prominent in a performance of the psalm.

 

Ps 2 Prominence.jpg

The speeches in verses 3, 6, and 7b-9 are prominent within their sections and the psalm as a whole.

 

The most prominent part of the psalm is verses 7a-b. Verse 7a is the middle line of the psalm, with 13 lines coming before and 13 lines coming after. The divine name, YHWH, appears 3 times in this psalm, and the middle of these appearances is in verse 7b. These verses contain a double introduction to the psalmist's speech: both "I will tell about the decree" and "YHWH said to me." In terms of story, the statement that the king is YHWH's son ties the psalm to 2 Sam 7:14 and the history of the line of kings that began with David. Thematically, the statement that the king is YHWH's son forms the basis for the promises in verses 8-9 and the warnings to the rebellious kings in verses 10-12.

Translation Verse-by-Verse Notes

View Text

Contents

v. 1

1a
לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם
Why have nations thronged,
1b
וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃
and why do peoples mutter emptiness?

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

YHWH and his anointed king rule over the nations and their rulers. But the nations and their rulers want freedom and independence from the imperial rule of YHWH and his anointed one, and so they are attempting to rebel. But there is no point! They will certainly be defeated. Why do they even bother? Why are nations in an uproar, like an agitated crowd or like a turbulent sea, and [why] do peoples make plot s that result only in emptiness?

Notes

  • Participant tracking note: In verses 1 and 2, the psalmist is speaking to a general audience. Both the speaker and audience will shift several times in this psalm, and translators should pay attention to this movement in their translations.
  • The psalm opens with the question word[1] why...? (לָמָּה). The question is rhetorical, meaning that "it is asked for effect, rather from a desire to know the answer."[2] The psalmist is not seeking information but is expressing his contempt for the nations, they are engaging in something futile, foolish, and destined for failure. So, translators should make sure that their rendering is not understood as a real question.
    • In some languages, asking a rhetorical question may not be an available option, or it is unable to express the contempt of the psalmist. Bratcher and Reyburn present a few alternatives:
      • A statement: “It is completely useless for the nations to plan rebellion.”
      • A question and a statement: “The nations are in an uproar—but why? The peoples plot, but it is useless!” (French RCL).[3]
    • In Hebrew, the question word why is left out of the second line of this verse for poetic effect (it is elided), but its meaning there is implied. In many languages, it may be necessary to include it. See, for example, the NLT says: Why are the nations so angry? Why do they waste their time with futile plans? (see also NET, GNT). It is probably implied in the clauses of verse 2 as well.[4]
  • Most English translations render all four verbs in verses 1 and 2 (are… in an uproar, plot, take a stand, and have… conspired) in the present tense indicative. However, these translations obscure what is happening in the Hebrew. In Hebrew, these verbs are in two different verb forms that normally express different tenses. The first and last verbs are in qatal form, and should be rendered as describing what has happened in the past (have been…in an uproar, have…conspired). The second and third verbs are in yiqtol form, and describe what continues to happen in the speaker's present time (plot, take a stand).[5]
  • The first verb of the psalm are… in an uproar (רָגְשׁוּ) occurs only here in the Hebrew Bible, and so its meaning is unclear. There are two main options:
    • It could mean assemble (NJPS) in the sense of conspire (NIV, NRSV; see CEV, GNT).[6] However, the evidence for this meaning is weak (see the Verse by Verse notes for more detail).
    • It could mean are... angry" (NLT) in the sense of rage (KJV, ESV, CSB), are… in turmoil (REB), or 'are… in an uproar' (NASB).[7] Not only is the evidence for this meaning stronger, but verbs for anger also appear in the last verse of Psalm 2 (or else he will become angry... his anger). So, if we take the word here to refer to anger, then this idea appears both at the beginning and the end of the psalm, forming a poetic device called an inclusio. This is the preferred reading.
      • This preferred meaning (angry, in an uproar) is stative in nature; that is, it describes a state of being rather than an action. Stative verbs in this form (qatal) should most often be translated in the present tense, and this explains our present tense rendering 'are... in an uproar.'[8]
      • The raging nations are often compared to the tumultuous sea in the Psalms (see Psalm 46). Furthermore, the word 'uproar' likely has connotations of commotion and turmoil like a stormy sea.
    • The HCSB[9] translation says rebel, which is a nice summary of what the nations are doing in verses 1-2, but it is not an accurate gloss of the Hebrew word here.
  • The word nations (גוֹיִם) refers to non-Israelite nations. It tends "to describe a people in terms of its political and territorial affiliation."[10] It is roughly a synonym with the word translated peoples (לְאֻמִּים), except that word tends to emphasize shared bloodlines, kinship, or origin.[11] For languages that lack distinct words for nations and peoples, translators may use a single term.
  • The verb plot (יֶהְגּוּ) literally means mutter,[12] and here it has the poetic meaning of "'devise, plan, plot' (see Psalm 38:12; Proverbs 24:2)."[13] So, most English translations use a form of the word plot.
    • As in Psalm 1:2, the verb refers to utterances that are spoken aloud,[14] and it implies intense, deep thinking.[15] Languages that have a word that can fit in both places may consider rendering this word the same way here and in Psalm 1:2.
    • In this psalm, the verb contributes further to the picture in the previous line of the nations as a noisy crowd, agitated like a tumultuous sea. The French NBS captures the basic meaning of mutter in the context of tumultuous nations with the verb gronder, which means "to scold; grumble, to make a low and deep sound (like thunder)."[16]
  • The noun emptiness (רִיק) "may characterize [the nations'] behavior as 'worthless, morally bankrupt' but more likely refers to the outcome of their plots (that is, failure or futility). As the rest of the psalm emphasizes, their rebellion will fail."[17]
    • 'Emptiness' could either be the direct object of the verb 'plot' (resulting in the rendering plot emptiness) or a nominal adverb, resulting in the rendering plot in emptiness or plot in vain (ESV, NIV, NRSV, CSB, LEB). Both interpretations are grammatically possible. Given the fact that the Hebrew verb we have rendered 'plot' (הגה) typically takes an object, the direct object interpretation is more likely.
      • However, target languages often have their own conventions for phrases that refer to plotting that fails, and these should be followed by translators. Languages that lack an abstract noun for 'emptiness' could render it as an adjective: something empty or an empty thing. Other alternatives are useless plots (GNB) or plots that will fail (NET).

v. 2

2a
יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ
Kings of earth are standing,
2b
וְרוֹזְנִ֥ים נֽוֹסְדוּ־יָ֑חַד
and rulers have conspired together
2c
עַל־יְ֝הוָה וְעַל־מְשִׁיחֽוֹ׃
against YHWH and against his anointed one.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

[Why] do earthly kings who govern the nations as vassals to YHWH and his king take a stand against their suzerains, and [why] have rulers conspired together against YHWH and against his king whom he anointed as the one to rule his people?

Notes

  • Participant tracking note: In verses 1 and 2, the psalmist is speaking to a general audience. Both the speaker and audience will shift several times in this psalm, and translators should pay attention to this movement in their translations.
  • The verb take a stand (יִתְיַצְּבוּ) literally means to "take one’s stand (firmly)," but in the context of battle or conflict, it functions as a figure of speech that means "to resist."[18]
    • Even in English, the phrases take a stand or set themselves do not really convey the action by the nations of preparing for rebellion. Several translations make the sense of 'resist' more clear: prepare for battle (NLT, Hausa CLT[19], French NFC, PDV[20]), revolt (GNB), form a united front (NET), or post/station themselves (French NBS[21]). While all of these are possible for translators, the French NBS is closest to the literal Hebrew term while still conveying the contextual meaning of preparing for battle.
  • The phrase we have rendered as earthly kings is literally kings of [the] earth (מַלְכֵי־אֶרֶץ) in Hebrew.[22] It is a disparaging reference to the kings as kings who reign on earth, "in contrast to the heavenly king (verse 4)."[23]
  • Rulers (רוֹזְנִים) is a poetic term for "ruler[s] of a nation or people."[24]
    • It can be rendered with a verbal phrase if necessary: those who rule. The word is used synonymously with the word kings from the previous line, though it is more generic than 'kings.' Languages that lack two different terms for 'king' and 'ruler' can use the same one for both.
    • The word 'rulers' is in an unusual order in Hebrew. It appears at the front of its clause (line 2b) to create a symmetrical pattern[25] with the previous clause (line 2a). The result in Hebrew looks like this:
      • [why] do take a stand earthly kings,
      • and [why] rulers have conspired together?
    • The above pattern occurs many other times in this psalm (verses 5, 8, 9, and 10). If the target language is capable of recreating this pattern in a way that makes sense, and it has a poetic effect in the target language, then it should be retained.
  • The phrase conspire together against (הִוָּסֵד יַחַד עַל) also 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" (NIV). In this passage, as in Ps 2, the verb probably means get together in the sense of conspire,[26] that is, "to join in a secret agreement to do an unlawful or wrongful act."[27]
  • The preposition against (עַל), which appears twice in the last line of this verse, is used here to express opposition.[28] The repetition of this word draws attention to the conflict.
  • YHWH is God’s proper name (as opposed to a title such as lord), which he commanded his people to call him in Exodus 3:15. For more guidance about how to translate this name, see the “Names/Titles of God” document. This name also appears in verses 7 and 11.
  • The word his in line 2 refers to YHWH.
  • The key term anointed one refers to someone upon whose head fine oil was poured in a ceremonial way. It often refers to a person who was given special favor and protection from God (1 Sam. 2:10; Ps. 28:8; Hab. 3:13). Because kings were typically anointed with oil for the task of ruling over Israel (Ps. 45:7), the designation 'anointed one' is often used to refer to the king, as it is here.
    • In Hebrew, this is the word Messiah (מָשִׁיח). Translators should ensure that they are consistent about how they translate this word throughout the Bible when it refers to a king.
      • At the same time, translators should be careful not to import language that is specific to the New Testament into the Old Testament. So, here they should be careful to avoid words like "Christ" (which is a transliteration of the Greek word Χριστός that means 'anointed one', but is not found in the Hebrew Old Testament) or "Jesus."
    • Many cultures may not have the idea of anointing, especially as it relates to being chosen as king. In this case, translators may:
      • Still use the symbol, but explain it in a paraphrase, such as his anointed king (NET, REB) or his anointed one he chose as king. This is the preferred method. For languages in which the passive voice will not work, a possibility is the one YHWH anointed.
      • Drop the symbol and substitute a paraphrase, such as the king he chose (GNB). However, such a translation causes the passage to lose connection with the major biblical theme of the anointed king, and is not preferred.
      • Choose another symbol from the culture that communicates the meaning of being chosen as king. However, doing so may be risky for two reasons. First, the local ceremony may contain many un-Biblical ideas. Second, it may be difficult to consistently use this local symbol in other parts of the Bible that refer to anointing and the anointed one.
      • Transliterate the phrase as Messiah. This option may be best when this transliteration is already in use in local churches.
    • As Bratcher and Reyburn point out, "rebellion against the chosen king of Israel was rebellion against God."[29]
  • The complete phrase against YHWH and against his anointed one probably relates to both of the first two lines, so that the verse means: Why would earthly kings take a stand against YHWH and against his anointed one, and why have rulers conspired together against YHWH and against his anointed one? The final line of verse 2 most likely relates to both lines of verse 1 as well, so that the message is Why are nations in an uproar against YHWH and against his anointed one, and [why] would peoples plot emptiness against YHWH and against his anointed one?
  • Psalm 2:1-2 is quoted in Acts 4:25-26.

v. 3

3a
נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ
“Let us tear off their bonds,
3b
וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבֹתֵֽימוֹ׃
and let us throw their ropes from us.”

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

The rebels say," Let's stop serving them! Let's tear off their bonds and throw their ropes away from us! Let's achieve independence!"

Notes

  • Participant tracking note: In verse 3, the nations and peoples, who are represented by their earthly kings and rulers, begin to talk amongst themselves. The entirety of this verse is the speech of these people to one another, as it is reported by the psalmist to his audience. The lines of the verse have the same basic meaning, namely that the rulers want to set themselves free from the authority of YHWH and his Messiah.
    • Though many English translations simply add quotation marks to this verse to show that it is reported speech, in some languages it may be necessary to also add a reference to who is speaking, especially for oral translators. One possibility is to add the phrase they say outside of the quotation marks (GNB, NET, French PDV,[30] Hausa CLT;[31] see also NLT, REB, French BDS[32]: they cry). For additional clarity, translators may say they say amongst themselves or they say to one another.
  • The verbs Let's tear off and throw are first-person plural verbs that have some important features for translators:
    • These two verbs are in a form (called the cohortative) that indicates the speakers are seeking "to instigate [that is, to urge] or encourage each other to some action."[33] That is why we have added the word let's, which in our translation applies to both verbs. Translators can think of it as saying let's tear off…and let's throw…
    • Context suggests that the nations, peoples, kings and rulers are talking to one another, and not to YHWH, YHWH's anointed, or YHWH's people. In this case, the speakers want their entire audience to be involved in the actions of these verbs. So, languages that distinguish between the inclusive and exclusive 1st person plural should use the inclusive form (this also applies to the pronoun us at the end of the verse). At the same time, this speech is being reported by the Psalmist to his own audience, and the psalmist does not expect that his audience should be included in the actions of these verbs. Some languages may be able to mark this distinction.
  • The pronoun their occurs in each line of this verse. Both times the word refers to YHWH and his anointed one.
    • For some audiences, following the participants here may be difficult, and translators may find it helpful to make the referents of these pronouns clear. One strategy is that of the Hausa CLT, which adds the referents in the middle of the verse: Let's free ourselves from their rule, from the rule of YHWH and his king that he set apart, and letʼs escape from their slavery.[34]
  • The words bonds (מוֹסֵרוֹת) and ropes (עֲבֹתִים) are images meant to communicate the idea of being restrained, and therefore under the authority and control of another person.
    • So, for languages in which the meaning is not clear, translators may:
      • Add an explanation of the function of the bonds and ropes, such as: bonds that restrain us and ropes that tie us. This is the preferred method.
      • The GNB drops the images of the bonds and ropes, and substitutes them with their control and their rule. Both of these meanings can be helpful for translators to add while retaining the images of the bonds and ropes: bonds of their control and ropes of their rule/slavery.[35] However, we do not recommend removing the images, if possible.
      • The NLT removes the image only from the second phrase, and in its place substitutes slavery to God. From the perspective of God's people, the instruction of God is life-giving (see Ps 1), but from the perspective of those opposed to God, his instruction is like oppressive slavery. This is a compromise method, if necessary.
    • 'Bonds' were made of metal and were used to hold prisoners and slaves (see Jer 30:8) as well as animals (Job 39:5); the word may be translated as chains or shackles. 'Ropes' were woven material and were also used to bind prisoners (see Judg 15:13; 16:12) and "to refer to decorative plaited work" (see Exod 28:14).[36] The two images of 'bonds' and 'ropes' are basically synonymous in function here in Psalm 2, and so languages that lack separate words may use the same term to translate them.
  • Like the first person plural verbs in this verse, the pronoun us refers to the nations and peoples (verse 1) and the kings and rulers (verse 2).

v. 4

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

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

The one enthroned in the heavens, far above the earthly kings, is not threatened by their rebellion. Instead, he laughs at them, an expression of mockery and disdain. The all-powerful Lord whom they ought to be serving mocks them.

Notes

  • Participant tracking note: The subject of verse 4a is the one enthroned in the heavens (יוֹשֵׁב בַּשָּׁמַיִם), who is YHWH.
    • Even though YHWH was already mentioned in verse 2, he is introduced here for the first time as the agent (that is, the one performing the action) of a clause.
    • It may be difficult for some audiences to tell who 'the one enthroned' refers to in the first line, since the clear referent ('the Lord') does not appear until the second line. One strategy for making the identity of 'the one enthroned' clear is to rephrase the verse to make 'the Lord' the clear subject of the verb 'laughs' in the first line:
      • In heaven the Lord laughs as he sits on his throne, making fun of the nations (CEV).
      • From his throne in heaven the Lord laughs and mocks their feeble plans (GNB).
      • But the Lord laughs, and he who sits in the heavens mocks them (French BFC).[37]
    • The phrase is in an unusual position within the Hebrew clause. It is placed at the front of the clause to help readers and hearers of this psalm understand that YHWH, in his role as an agent, is a new topic within the psalm.
  • The verb translated enthroned (יוֹשֵׁב) literally means sit, and this is how some translations render it (sits: ESV, NASB, NRSV). But here and elsewhere it refers figuratively to sitting on a throne, that is, "reigning"[38] as a king. The verb probably has this meaning in this context, where YHWH as 'the one enthroned in heaven' is contrasted with the kings of earth (verse 2).[39] So, NIV, CSB and NET render it 'enthroned,' and NLT has rules. One possible rendering of the phrase is from the seat of his rule in heaven.[40]
  • The verbs laughs, mocks, 'speaks,' and 'terrified’ in verses 4-5 narrate a sequence of events: first YHWH 'laughs' and 'mocks' (verse 4) and then (אָז) he 'speaks' to them (verse 5a) so that they are 'terrified' (verse 5b).
    • These verbs are in a form (yiqtol) that has the effect of making the sequence of events more like a performance; it makes it feel as though the events are happening right before the speaker's eyes.[41]
    • The verb 'laughs' (יִשְׂחָק) refers to an "action by which humans or deities express their lack of respect for (other) humans, often accompanied by laughter."[42]
    • The verb 'mocks' (יִלְעַג) is a poetic synonym of 'laughs' (יִשְׂחָק). It occurs mostly in poetry and refers to an "action by which humans or deities express their disdain of others with words, sounds and/or gestures."[43]
    • Thus, both of these verbs express the emotion of contempt, not of amusement or humor.
    • The synonymous nature of the two lines means that the two verbs happen simultaneously.
    • In many languages, it may be necessary to employ a figure of speech in order to avoid using the same word twice. One example is to use expression makes fun of them[44] for 'mocks.'
  • The key term we have rendered the Lord in the second line is a title for God as ruler. It is not the divine personal name YHWH, which appears three times in this psalm (verses 2, 7, and 11).
  • The term rendered them (לָמוֹ) refers to the the nations and peoples (verse 1) and the kings and rulers (verse 2).[45] The term 'them' appears to be the object not just of the verb 'mock' in the second line, but also the verb 'laugh' in the first line as well. So, translators may say, the one enthroned in heaven laughs at them.[46]

v. 5

5a
אָ֤ז יְדַבֵּ֣ר אֵלֵ֣ימוֹ בְאַפּ֑וֹ
Then he speaks to them in his wrath,
5b
וּֽבַחֲרוֹנ֥וֹ יְבַהֲלֵֽמוֹ׃
and he dismays them with his anger.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Then he speaks to them in his anger and terrifies them in his wrath.

Notes

  • The word then (אָז) could be functioning in a variety of ways, but it most likely connects a sequence of events,[47] resulting in the meaning: "(first) he laughs and mocks; then he speaks..."[48] This is the preferred reading. The four verbs in verses 4-5 are in the same form (yiqtol) that, when combined with the word 'then,' has the effect of creating a dramatic narrative with suspense. For alternative readings, see the footnote below.[49]
  • The third-person singular pronouns he and his refer to YHWH. The third-person plural pronoun them refers to the rebellious nations, peoples, kings and rulers (from verses 1 and 2).
  • We have rendered the verbs he speaks and terrifies in the present tense.
    • These verbs are in the same form (yiqtol) as the verbs in verse 4 ('laughs/mocks'). They indicate something like a performance, in which the events are happening right before the speaker's eyes (think of a sports commentator saying, "He shoots, he scores!").[50] Since the same verb form is used in verse 5 as well, we believe 'he speaks' and 'dismays' should be rendered in the present tense also, so that they too describe events playing out before the psalmist's eyes.
      • However, several modern English translations render the verbs here in verse 5 in the future tense: he will speak…and terrify (ESV, NASB, NRSV). This is an acceptable rendering of this form, which can have a future tense value in a sequence of events.[51] But rendering the verbs this way means that the events of verse 5 (and following) are not playing out before the psalmist.
  • The preposition in (בְ) found in the phrases in his anger and in his wrath (בְאַפּוֹ...וּֽבַחֲרוֹנוֹ) indicates that YHWH speaks to the nations in a state of anger/wrath.[52] These phrases indicate the manner in which YHWH speaks and terrifies people, so the NET has angrily.
    • The phrase 'in his anger' is literally with/in his nose. This is a very common figure of speech in Hebrew, in which the nose is the outlet of anger. Frequently elsewhere in the Old Testament, YHWH's nose is said to be hot or to burn (see verse 12). If the target language has an idiom similar to with/in his nose that uses a body part to express anger, it may be appropriate to use here.
    • Both the word anger and the word wrath refer to the emotion of "extreme displeasure" and are associated with fire.[53]
      • The second term, 'wrath' (חָרוֹן) might "have a specialized use designating the legitimate rage" of a ruler against a subordinate person who is disobedient.[54]
      • For languages that lack distinct words for anger and wrath, translators may use the same term to translate both.
      • Neither of these two Hebrew words is the same as the Hebrew word we have translated as 'uproar' (which is commonly translated as rage) in verse 1. Even though all of these words connote anger (see notes on verse 1), the anger of the nations is not like the anger of YHWH, at least in terms of the vocabulary used in this psalm. Translators should therefore use a different word for the 'uproar' in verse 1 than what they use for the 'anger' and 'wrath' in verse 5, if possible.
    • The phrase 'in his wrath' is in an unusual position in the Hebrew text. It appears at the front of its clause (line 5b) to create a symmetrical pattern[55] with the previous clause (line 5a). The result in Hebrew looks like this:
      • he speaks to them in his anger,
      • and in his wrath he dismays them.
  • The Hebrew verb that we have rendered terrifies means an "action by which humans, divine beings, or certain events cause (other) humans to experience a state of great fear combined with severe distress, often accompanied by physical symptoms, such as trembling and pain."[56] Most modern English translations render it as we have done. The French PDV has makes… tremble,[57] which is a good example to follow as long as it communicates extreme fear in the target language.

v. 6

6a
וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י
“But I have cast my king (as my image)
6b
עַל־צִ֝יּ֗וֹן הַר־קָדְשִֽׁי׃
on Zion, my holy mountain.”

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

He says in response to their words (v. 3):" You can plot all you like, but it will not work. I have poured out my king as my image, just as a craftsman pours liquid metal into a mold to make an image, and I have placed him on Zion, the city of David, my holy mountain, the place where heaven and earth meet, to represent my heavenly rule on the earth. Nothing that you do can alter this reality."

Notes

  • Participant tracking note: This verse is a quotation of YHWH's speech to the nations.
    • A few English translations supply a phrase to make it clear that YHWH is speaking, and translators may consider doing the same. Possibilities that appear in modern translations include For the Lord declares (NLT), the Lord says to them (French PDV[58]), or he says (GNB, REB, Hausa CLT). The French BDS adds the phrase by telling them this: to the end of the previous verse, where YHWH was the one speaking.[59]
    • Translators should use local conventions for communicating quoted speech here.
  • The word but (וַ) at the beginning of verse 6 contrasts YHWH's response here with the nations' speech in verse 3. In Hebrew grammar, when the word 'but' begins a quotation, it marks a "dispreferred response."[60] In other words, here the word marks that YHWH's response is a kind of answer that the nations do not want to hear.
  • The pronoun I (אֲנִי) refers to YHWH. In Hebrew, the word is in an unusual position. It appears before the verb in verse 6a to show that it represents a shift to a new topic in the dialogue between the nations and YHWH. The old topic was the nations' desire to rebel, which they expressed in verse 3. Now, here in verse 6, YHWH (and what he will do) is the new topic of the dialogue. The contrast can be understood as, "You nations say that you want to rebel (verse 3)... But as for me... (verse 6, see NASB, LEB)."
  • The meaning of the verb translated I have poured out (נָסַכְתִּי) has long been debated. In brief:
    • Most modern English translations understand it to mean set/installed.
    • However, we understand the verb in the sense of "I have poured out my king as my image, just as a craftsman pours liquid metal into a mold to make an image." This is a well-attested meaning of the Hebrew verb (נסך), and it fits the context well. Thus, Psalm 2:6 depicts the king as God's image (see Gen 1:26), which is a metaphor that goes hand in hand with the metaphor of sonship in the following verse (verse 7: you are my son; see Gen 5:3).
    • If available, translators should choose a verb that specifically indicates metalworking, such as cast (metal into a mold), instead of a more general verb of 'pouring out' that could describe water. If no such word is available, or if using such a word would not make sense in the local language, then a term for set/installed (a king) may be used.
      • The following chart further explores the image metaphor in verse 6. The chart compares characteristics of both an image and a king, such as the process by which each is created, where each one is located, and how each one functions:
        • Psalm 002 - Image.jpg
    • See [61] for in-depth discussion of the issue.
  • The phrase my king (מַלְכִּי) refers to "the king who is mine, whom I made to be king." It does not mean "the king who rules over me." The word for king here is the same as the one used in verse 2 for 'kings.' The pronoun my refers to YHWH (as it also does in the second line, in the phrase my holy mountain).
  • The name of the holy mountain is Zion, which is "that part of Jerusalem on which the temple was built, also known as a fortress and stronghold, city of David, YHWH's dwelling place."[62] Other Psalms also make it clear that Zion is the place where YHWH's king is located.[63]
    • The NLT substitutes the phrase on Zion with the phrase on the throne in Jerusalem. But the NLT uses the term Zion 70 other times throughout the Bible, and so dropping the term here obscures this verseʼs connection with the Zion theme elsewhere. If translators want to clarify that Zion is in Jerusalem, we recommend something like on Zion, my holy mountain, in Jerusalem.
  • The phrase my holy mountain (עַל... הַר־קָדְשִׁי) is, literally, "my mountain of holiness," that is, the mountain that is devoted to me as holy.[64]
    • This phrase serves to further identify 'Zion.'[65] The connection can be paraphrased as My holy mountain (which is) called Zion; or, Zion, which is my holy mountain.
    • The key term holy refers to a "state in which… humans or objects have become part of the realm of God and his service, and therefore no longer accessible to humans unless they have gone through special rituals."[66]It refers to divine beings, people, things, or places that are set apart, exclusive, important, and valuable. So, the opposite of holy is not sinful but rather common, mundane, or ordinary.
      • In some languages, it may be helpful to render this as a verbal idea: the mountain I have devoted as holy.
    • This phrase refers to Zion, which is not a very high peak (especially compared to, for example, Everest or Kilimanjaro). It is 2,575 feet (785 meters) above sea level.[67] So, several English translations opt to translate the word we have rendered as mountain (הַר) as hill (ESV, NIV84, GNB, NET, NRSV).
    • In ancient Hebrew thought, a mountain is a place where heaven and earth meet, and thus a place where people experience God's presence (see for example, Gen 22; Exod 3:1-2; 19; also Matt 17:1-8). In the flow of Ps 2, the mountain (verse 6) is the place from which YHWH, who is the great heavenly king (see verse 4a), rules over the earthly kings (see verses 2a, 10b). Compare Psalm 110:2, where YHWH is speaking to his messiah: The LORD will extend your mighty scepter from Zion, saying, “Rule in the midst of your enemies!”

v. 7

7a
אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק
Let me recount the decree.
7b
יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה
YHWH said to me, "You are my son.
7c
אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃
I have become your father today.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Listen up, you rebellious nations! I the king whom YHWH anointed and cast as his image, will tell about the covenant YHWH made with my father, David, which he has confirmed to me as a decree, a decree that you must heed ; YHWH said to me on the day of my enthronement, "You are my son. You resemble me in terms of character, you represent my rule, and you will always receive my paternal care. With this speech, I hereby father you today, on the day of your enthronement, causing you to be born into a royal existence, thus fulfilling what I promised your father, David, when I told him, 'I will raise up your offspring after you... and I will establish his kingdom... I will become his father, and he will become my son' (2 Sam 7:12-14).

Notes

  • The term I in verse 6 referred to YHWH, but in the first line of verse 7 it refers to the king, who is now the speaker.[68]
    • If this transition is difficult for the target audience to follow, translators could retain the word 'I' while explaining who is speaking: I, the king, will tell… This is a better alternative than dropping the reference to the first-person altogether (against the NLT, NET).
    • Still, the close-together occurrence of the first-person to refer to both YHWH and the king - without an immediately clear way to tell them apart - is probably a poetic device meant to blur the lines somewhat between YHWH and his king. This ambiguity also exists in other psalms about God's chosen king (the Messiah), such as in Psalm 110. So, translators should consider retaining this ambiguity if doing so can still result in an intelligible translation for the target audience.
  • The verb tell (ספֵּר) refers to an "action by which humans communicate verbally to others about an event or situation, with focus on the contents rather than on the speech act."[69]
    • The verb has a suffix (he: אֲסַפְּרָה) that some translations identify as the marker for the cohortative, which is why these translations say "Let me..." (ISV, see ELB, French NFC, BDV) instead of "I will…" (which is the choice of most translations). But it is more likely that this suffix instead expresses that the action is done for the benefit of, or in the interests of, the speaker.[70]
      • Some languages today have a natural way to indicate this "benefitting the speaker" sense, in which case it would be appropriate to render it in translation (perhaps: I will tell for my benefit…).[71] But many other languages do not have this sense, and in such cases translators may leave it untranslated.
      • Interestingly, this suffix appears in three places in this psalm, each time in the speech of a different speaker (verses 3, 7, 8).
    • For languages that have more than one way to express the future tense, we recommend a form that will convey that the king begins to tell the decree starting in the very next line of the psalm, such as the immediate future tense. The present tense could also work (see NLT, NET), since the act of "telling" happens immediately after he says "I will tell."
  • The word about (אֶל) here indicates the topic of the discourse: "tell of the decree" (ESV, NJPS) or "tell about the decree."
  • The word decree (חֹק) here refers to a "god-given" "prescription" or "rule."[72] But it is possible that the emphasis here is on YHWH's privilege and power to make the decree happen, rather than on the hearers' obedience to what is said.[73] Specifically, in this context, YHWH's decree to the king "appears to be the [covenantal] promise of sonship pronounced at the king’s enthronement."[74] The decree acts as a “personal covenant document, renewing God’s covenant commitment to the dynasty of David.”[75]
  • Depending on how one divides the first two lines of verse 7, YHWH might be either:
    • the final noun of the first line, and part of a combined phrase[76] with the word decree: ...decree of YHWH. He said...[77] This is the reading of most modern translations.[78]
    • the subject of the following clause: ...decree. YHWH said..."[79] Only a few modern translations take the lines this way,[80] but this line division is supported by the MT accents. A decision between the two options is difficult. In the absence of any compelling evidence one way or another, we have defaulted to following the reading tradition of the Masoretes and grouping "YHWH" with the second line.
  • The pronoun me in line 2 refers to the king, who is speaking. After this, the king begins to report the speech of YHWH. So, you refers to the king, and my refers to YHWH.
  • The declaration by YHWH that You are my son (בְּנִי אַתָּה) draws upon an Old Testament theme that goes back at least to Exodus 4:22, where YHWH says, "Israel is my firstborn son." In that verse, the image of a 'son' refers to a whole nation, and so the usage of the word is clearly figurative. It does not refer to the process of physical birth, but rather to the significance of the relationship between YHWH and his people. This theme of God's son undergoes an important development in the covenant YHWH made with David and his descendants: "I will raise up your offspring after you... and I will establish his kingdom... I will be his father, and he will be my son" (2 Sam 7:12-14). The special father-son relationship that YHWH has with the whole nation is now concentrated upon a single representative, the king. This is the background for Psalm 2.
    • The image of the 'son' has high prominence within this psalm, since YHWH's king is described as his son. Sonship is part of the reason why, in the next verse, the king will inherit the nations (verse 8).
    • Furthermore, this image is frequently referred to in the New Testament, including in direct quotations of this verse (Acts 13:33; Heb 1:5; 5:5; see also Matt 3:17; 17:5; etc.).
    • Therefore, translators should render this image faithfully in order to produce an accurate translation here and elsewhere in the Bible. The sonship of YHWH's king is central not only to Christianity, but to Judaism as well. So, we recommend not obscuring the image in translation.
    • The following table explores the significance of the 'son' image within the Old Testament. Specifically, the table compares the relationship between a father and his son with the relationship between God and his king:
      Psalm 002 - Frame 1.jpg
  • The phrase I hereby father you (אֲנִי…יְלִדְתִּֽיךָ) has some important features for translation:
    • I refers to YHWH, and you refers to the king.
    • The verb we have rendered father (ילד) here literally refers to the "process by which males among humans and animals generate offspring."[81] But the "king is not a son of YHWH physically."[82] Instead, the verb 'to father' can be used in the Old Testament figuratively, with the basic meaning of bring forth: "the wicked bring forth lies (Ps 7:15), mischief and evil (Job 15:35), and that which does not endure ("straw"; Isa 33:11)."[83] The verb is used figuratively here in Psalm 2:7 as well. It most likely refers to the special relationship that was begun, not when the king was physically born, but rather when the king was ceremonially crowned. Later Christian tradition applied this verse to Jesus at his resurrection (Acts 13:33).[84]
    • Modern English translations render the full phrase as referring to an event which, from the perspective of the speaker (YHWH), is in the past but has continuing relevance in the present: I have fathered you today. But the word today probably indicates that the event is happening right now, as the speaker is talking (that is, it is a performative speech act). So, we have rendered it 'I hereby father you.'[85] The meaning would be similar to what we find in 2 Kings 9:3: "Thus says the LORD, I anoint you (מְשַׁחְתִּיךָ) king over Israel" (ESV, see NIV, NLT).
  • The pronoun 'I' and the word ‘today’ are each in an unusual position in the Hebrew text. Both are at the front of the clause, before the verb. 'I' comes first, then 'today.'
    • The fronting of the word 'I' probably indicates that the topic of the discourse has shifted from "you," which referred to the king and was the topic of the direct quotation in verse 7b, back to YHWH in verse 7c.
    • The fronting of the word 'today' probably indicates intensive focus: this very day...

v. 8

8a
שְׁאַ֤ל מִמֶּ֗נִּי
Ask me,
8b
וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ
and I will make the nations your inheritance
8c
וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ׃
and the ends of the earth your property.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Ask me, my son, for your inheritance, and I will make nations your inheritance and the ends of the earth your property. For the whole world is mine, and you, my only son, will inherit it all.

Notes

  • Verse 8 continues the decree of YHWH that is being reported by the king.
  • The verb ask is in the form of a command directed by YHWH at the king, and me refers to YHWH.
    • The REB says ask of me what you will, but the phrase what you will is not in the Hebrew text and should not be followed in translation.
  • The form of the Hebrew verb and I will make (וְאֶתְּנָה, which is a weyiqtol) here indicates result: "Ask me, and (as a result) I will make..."[86]
    • The root we have rendered as make can also mean give, and that is how several English translations render it. Doing so usually requires some additional wording to make a smooth translation. NASB says, "I will give the nations as your inheritance"; NLT says, "I will give you the nations as your inheritance." In Hausa, the CLT translation requires an additional verb: "I will give you the nations to be your inheritance."[87]
  • Both occurrences of the word your in this verse refer to YHWH's earthly king.
  • The key term inheritance (נַחֲלָה) in this verse continues the sonship imagery of the previous verse. Sons inherit their fathers' property (see Num 27:7-11; 1 Kgs 21:3; Job 42:15). Furthermore, the idea of inheritance is a major theme throughout the Old Testament, since YHWH regularly promised his people that they would receive the land as an inheritance.[88] Psalm 2:7 reflects a development in that theme. Since the whole world is YHWH's property (see Ps 24:1), YHWH's son will inherit the whole world.
    • Though the word 'inheritance' in English normally implies what a child receives after the death of one or more parents, this sense is not present in the usage of the word here. YHWH does not die so that his 'son' can receive the inheritance.
    • The ESV renders the word here as heritage, and REB translates it domain. These translations have the benefit of avoiding a sense of parental death. The REB's rendering applies the sense that to inherit something means to have exclusive rights and responsibilities over that thing; in this case, inheriting the nations would mean to have control over them. The drawback of these renderings is that these translations do not render the word here the same way they do elsewhere that it appears in the Old Testament, which may obscure an important theme.
    • The GNB drops the word entirely. While this strategy is not our preferred one, it may be the best for languages that do not have a way to render the word 'inheritance.'
  • For poetic reasons, the second line of this verse lacks a verb, and the verb from the first line (and I will make) applies to the second line as well. For languages in which the second line will not make sense without a verb, translators may repeat the verb in the second line.
  • The phrase the ends of the earth (אַפְסֵי־אָרֶץ) often refers to people (for example: Psalms 22:28; 67:8; 98:3). But here, it appears with the word property (אֲחֻזָּה) (specifically, "landed property"),[89] and so it probably refers to land (see Psalm 72:8). Thus, the king will inherit both people (verse 8a) and land (verse 8b). In order to retain the reference to both of these ideas, we prefer not to render the phrase here as every nation (CEV).
    • Some cultures may lack the concept that the earth has 'ends.' The phrase is an expression to mean all the earth; possibilities include the whole earth (GNB) or all the earth (French PDV[90]).
  • The word order in the second line is literally your property the ends of the earth (אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ). The reason for this ordering is to create a symmetrical pattern with the previous clause. It looks like this:
    • nations your inheritance
    • your property the ends of the earth.

v. 9

9a
תְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל
You will crush them with an iron sceptre.
9b
כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם׃
You will smash them like a potter’s vessel.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

If they try to rebel against your rule, I will be with you to strengthen you, and you will crush them with an iron scepter and smash them like fragile clay pottery that, once it is smashed, cannot be put back together."

Notes

  • According to the Hebrew Masoretic Text, the first word of verse 9 is you will crush (תְּרֹעֵם).
    • However, when the NT quotes this verse in Revelation 2:27, 12:5, and 19:15, it renders the verb as you will shepherd them. Still, we recommend following the Hebrew text here and not trying to make the OT translation match the NT quotation. See the footnote for more detail.[91]
  • Both occurrences of the word you in this verse refer to YHWH's earthly king.
  • A scepter is "a staff or baton borne by a sovereign as an emblem of authority."[92] An iron scepter or "scepter of iron" (שֵׁבֶט בַּרְזֶל) is a scepter made of iron, and translators can supply an equivalent of the words 'made of' if necessary. It is a symbol of the king's unbreakable authority, since iron was "associated with strength and permanence."[93]
    • Cultures that lack a word for iron can substitute another similar word, including a general word for metal. Cultures that lack words for metal can focus on the hard quality of the iron.
    • Cultures that lack a word for 'scepter' can substitute the local word for staff or stick.
  • In contrast to the king's strong iron scepter, the nations are depicted as "a vessel of a potter" (כִּכְלִי יוֹצֵר), that is, clay pottery (NIV, NLT, GNT), which is very fragile and, once broken, virtually impossible to restore. The following chart explores this image, comparing the pottery's characteristics to those of the nations:
      Psalm 002 - pottery.jpg
    • The phrase 'clay pottery' (כִּכְלִי יוֹצֵר) is in an unusual position in its line. It is at the front, to create a symmetrical pattern with the previous line. The pattern reinforces the contrast between the strong iron and the fragile clay. It looks like this:
      • (a) you will crush them (b) with an iron scepter
      • (b) like clay pottery (a) you will smash them.

v. 10

10a
וְ֭עַתָּה מְלָכִ֣ים הַשְׂכִּ֑ילוּ
And now, kings, be wise.
10b
הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃
Accept discipline, rulers of earth.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

And now, you foolish kings, having heard YHWH's decree, wise up! Accept YHWH's discipline and submit to him, earthly rulers!

Notes

  • Participant tracking note: In verses 10-12, the psalmist addresses the rebellions nations/kings. Bratcher and Reyburn suggest that YHWH's earthly king could be the one speaking instead, and that too is a possibility.[94]
  • The words and (וְ) and now (עַתָּה) join together to serve a single function, which is to "introduce a new subject or section."[95] It refers "to the present, often as opposite to the past."[96] In this case, the new subject is the warning to the rebellious kings. These kings are given a series of five commands (verses 10-12a) to act in a way that is the opposite of their past behavior. All of these commands are in the plural imperative form.
    • Languages have their own conventions for introducing a warning as a new subject. For example, the Hausa CLT uses the combination of the word for 'now' (yanzu) with a strengthening particle (fa).
    • Many English translations render this combination of words as now therefore, [97] therefore,[98] or so now.[99] In other words, they introduce one or more commands, suggestions or wishes based upon a previously mentioned reason.[100] The reason for the commands is the decree from verses 7-9, which promised that YHWH's kings would conquer and possess the nations.
    • The phrase "as used in the Wisdom literature (“now then …”) signals an exhortation to wisdom."[101] Coupled with the phrase 'wise up!', the first line of this verse is both a warning and a word of wisdom: wise up, or else…
  • The word kings (מְלָכִים) is in the form of direct address (the vocative). It identifies the 'kings' as those who are being addressed by the speaker.[102]
    • English translations signal the vocative form by rendering the word as O kings (RSV, NASB) or you kings (GNB, PDV).
    • The vocative word 'kings' appears before the verb in this line. In the next line, another vocative word ('earthly rulers') appears after the verb. The result is a symmetrical structure in the two lines. It looks like this:
      • (a) kings (b) wise up
      • (b) accept discipline (a) earthly rulers.
    • The word for 'kings' is the same as the one in verse 2; here it refers to those same rebellious kings.
  • The word we have rendered as wise up! is the first command in the series. It literally means be wise, and this is how many English translations render it.[103] However, this rendering does not account for the emotion of contempt that the speaker feels towards the earthly kings. So, while the word up is not literally in the Hebrew text, the English idiomatic expression wise up! communicates the speaker's contempt while retaining the basic meaning of the verb.
    • It is most important that translators communicate the basic meaning of the word, and then, if possible, they should choose a word or expression that also shows the speaker's contempt for the earthly kings.
  • The verb here translated accept discipline (הִוָּסְרוּ) is the second command. It 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). 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."[104] So, we recommend a translation that emphasizes discipline, as opposed to simply being warned, instructed, or learning a lesson.
  • The phrase earthly rulers in Hebrew is literally judges of the earth. It is not quite the same Hebrew word as the term we translated as 'rulers' (רוֹזְנִ֥ים) in verse 2, but the two can be rendered as though they are synonymous.
    • It refers to the same people as the 'kings.' In ancient Israel, kings served as judges (David: 2 Sam 8:15; Solomon: 1 Kings 3:9), and this was likely the case for the nations around Israel also. For cultures today in which kings and judges are the same people, it may be possible to render this term as judges here. However, in cultures where the same person cannot fill the role of both a king and a judge, a rendering closer to 'rulers' is better.
    • The word earthly is important because it emphasizes the lowly, mortal nature of these rulers, in contrast to YHWH who reigns over them as 'the one enthroned in the heavens' (verse 4) This is similar to the phrase earthly kings in verse 2.

v. 11

11a
עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה
Serve YHWH with fear
11b
וְ֝גִ֗ילוּ בִּרְעָדָֽה׃
and rejoice with trembling.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Serve YHWH, the heavenly Lord, with fear. Live according to his requirements, especially his "decree" (v. 7). Celebrate his rule and rejoice at his good kingship, but do so with fear and trembling, for he can destroy you in a moment if you step out of line!

Notes

  • The third command in the series is serve. The word means "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."[105] To serve (עִבְדוּ) YHWH in this context is to submit to his authority and his lordship (see the word Lord in verse 4), and to observe his 'decree' (verses 7-9).
  • This is the third and final time the divine name YHWH appears in this psalm.
  • The Hebrew word we have rendered fear (יִרְאָה) has a broader meaning than the English word fear. The English word primarily refers to dread or terror, while when the Hebrew word refers to a person's attitude toward YHWH, it also includes awe and respect (Mal 2:5) and trust (Ps 40:3; 115:11).[106] So, while some English translations render the word as 'fear' (ESV, NIV, NET), it can also mean reverential awe (CSB) or reverence (NASB).
    • The following diagram shows a detailed look at the Hebrew word be afraid of (ירא) (green circle on the right), our modern English understanding of to fear (yellow circle on the left), and what the two understandings have in common (the middle section where the two circles intersect):
      • Ps 022 - yr' - to fear.jpg
  • The fourth command in the series is to rejoice.
  • The clause rejoice with trembling (גִילוּ בִּרְעָדָה) is difficult to understand, since the emotions associated with "rejoicing" (such as joy) and the emotions associated "trembling" (such as fear) may seem to be incompatible with each other. But they actually fit together well in this context. Both joy and fear are appropriate responses to YHWH's reign (see Pss 97:1; 99:1).
    • For languages in which such a phrase is difficult, one good translation to consider is that of the Hausa CLT (kuna rawar jiki), which refers to the shaking of the body with connotations of being eager (or even anxious) to serve the Lord with a full heart.
    • See The Meaning of גִילוּ בִּרְעָדָה in Ps 2:11 for a detailed discussion of the issue.

v. 12

12a
נַשְּׁקוּ־בַ֡ר פֶּן־יֶאֱנַ֤ף ׀ וְתֹ֬אבְדוּ דֶ֗רֶךְ
Kiss the son, lest he become angry and you perish in your conduct,
12b
כִּֽי־יִבְעַ֣ר כִּמְעַ֣ט אַפּ֑וֹ
for his anger rages easily.
12c
אַ֝שְׁרֵ֗י כָּל־ח֥וֹסֵי בֽוֹ׃
Happy are all who take refuge in him.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Kiss the son as a sign of honor and submission, or else he will become angry and you will perish in your way of rebellion that you have chosen to walk, for his anger easily ignites and burns everything in its path. You will not stand a chance if you oppose him! But if you submit to him, then you and your peoples will flourish under his righteous rule. Happy are all who take refuge in him, for he is a good king who takes care of his people!

Notes

  • In ancient Israel, a kiss was a symbolic act that expressed honor to an important individual.[107] The Hebrew word here is in the plural since it is addressed to the rebellious kings and earthly rulers.
    • The following diagram explores the meaning of the Hebrew verb (נשׁק) compared to the English verb kiss. The part that is in yellow (on the left) contains definitions that only apply to the English word. The part that is in green (on the right) contains definitions that only apply to the Hebrew word. The overlapping area (in the middle) contains definitions that apply to both:
      • Nasheq - to kiss.jpg
    • In many cultures, the act of kissing does not communicate honoring an important person. In this case, it is important for translators to find a replacement that is culturally appropriate.
      • The Hausa CLT says bow down before (GNB is similar). This translation has the benefit of both conveying the meaning and using a culturally appropriate symbolic action.[108]
      • Several English translations render the meaning, without a clear action: do/pay homage to (NASB, CSB), submit to (NLT).
  • The word translated son (בַר) is difficult, because it is not the normal Hebrew word for son (בֵּן, see verse 7) but the Aramaic word for son. This has caused translators to render the word in various ways:
    • A few translations take the word to mean pure. So, the NET translates it as sincere, and renders the complete phrase as Give sincere homage! The REB translates it as with reverence, so that the complete phrase is Worship the LORD with reverence. These readings have problems grammatically, and they are dispreferred.
    • The NRSV and NJB translate it as feet, which results in the phrase kiss his feet. This reading is based upon modern scholars proposing faults in the Hebrew text, and it is dispreferred.
    • We prefer to read the word as 'son' for several reasons. The concept of sonship is prominent in the psalm (verses 7-8), and the nations' rebellion is against YHWH and against his anointed (verses 2-3). And, there are two Aramaic words in other parts of the psalm.[109]
      • So, the word refers to YHWH's 'son' (see verse 7). Some translations make it clear whose son it is: God's royal son (NLT) or his son (NIV, CEV).
    • See the webpage The Text and Meaning of Ps 2:12a for a detailed discussion of the issue.
  • The word he in the phrase or else he will become angry (פֶּן־יֶאֱנַף) most likely refers the 'son,' that is, the human king. The son is the most recently mentioned participant, and the son, as king, has already been mentioned as the one who will crush the nations with an iron scepter (verse 9).
    • However, some scholars have argued that the verb refers to YHWH becoming angry, not the king.[110] This is because the verb "become angry" (יֶאֱנַף) elsewhere refers only to divine anger. But the king is described in this psalm as YHWH's son (verse 7), and it makes sense that the king would have some of his father's attributes since sons are the image and likeness of their fathers. Similarly, Psalm 110 is another psalm that blurs the identities of God and the human king.[111] Thus, there is no good reason not to take the son, who was the most recently mentioned participant, as the referent of the word 'he' in verse 12.
  • The verb he will become angry in verse 12a is almost always used in the Bible with God as the subject. The following diagram explores the meaning of the Hebrew verb (אנף) compared to the English verb to become angry. The part that is in yellow (on the left) contains definitions that only apply to the English word. The part that is in green (on the right) contains definitions that only apply to the Hebrew word. The overlapping area (in the middle) contains definitions that apply to both:
    • Psalm 002 - Anaf - become angry.jpg
  • The phrase we have rendered in your way (דֶּרֶךְ) is literally just the word way in Hebrew. It probably means in the way (ESV), that is, in the midst of all your activities (NLT), or, more specifically, in your rebellion (CSB).
  • The word we have rendered as for introduces the reasons why 'he will become angry' and 'you will perish on your way': it is because 'his anger quickly ignites.'
    • The KJV renders this word as when, but we do not find this to be the most likely meaning (see below on the word quickly).
  • The phrase his anger is repeated from verse 5a, and so translators should render it the same way here as in that verse. Like in verse 5, in Hebrew it is literally his nose. Here, his nose ignites/burns.
  • The word quickly (כִּמְעַט) has a few important qualities for the translator to consider:
    • The word is translated in various ways in modern translations, resulting in phrases with slightly different meanings (we have underlined the key differences):
      • KJV has when his wrath is kindled just a little. The phrase seems to mean that his anger is extremely powerful, so that even a little is enough to destroy someone.
      • NASB has for his wrath may soon be kindled. The phrase seems to mean that the time of his wrath is very soon, so hurry and submit to him!
      • Other English translations say something like for his anger may ignite at any moment (CSB) or for his wrath can flare up in a moment (NIV). These phrases mean that it does not take much for him to get angry, so be careful! This is the most likely meaning of the phrase, in which the king's anger happens easily.
    • The word 'quickly' appears in an unusual order in Hebrew. It is moved forward before the subject, 'his anger.' This unusual order is designed to correct a misunderstanding among the audience about YHWH's anger, namely that it comes slowly. The psalmist is emphasizing that instead, his anger burns quickly and easily.
  • The word ignites (יִבְעַר) (so CSB, NET) means "specifically begin to burn, be kindled."[112]
  • The Hebrew expression we have translated as happy are... (אַשְׁרֵי) is also found in Psalm 1:1.[113] Thus, Psalm 1 and 2 form an inclusio, which is a poetic device in which a textual unit begins and ends in the same way. It is likely, then, that the organizers of the book of Psalms wanted the readers to understand these two psalms together.
    • Several translations render it blessed are…, but the expression is not a claim that God will bless or reward someone who behaves well.[114] Rather, it is an exclamation of admiration for someone who makes good choices.
    • English has no expression that quite matches the phrase happy are…, but it is similar to the exclamation congratulations![115]
      • The translator should search for a similar expression in the local language. Bratcher and Reyburn point out that some languages may require a shift to the second person in order to convey congratulations; for example: How happy you are or What great happiness is yours. Also, they note that "In some languages the congratulation may be expressed more naturally at the end of the verse rather than at the beginning."[116]
    • The word happy (אַשְׁרֵי) has several features for translators to consider:
      • People would declare someone 'happy' (אַשְׁרֵי) whose position in life was admirable or desirable. ʾPossible alternatives include joyous, commendable, favored, or blessed. The meaning of the word chosen in the receptor language may be less important than the function of the phrase to express admiration and celebration.
      • The word 'happy' is never used to describe God, only people.
      • Translators should try to avoid a word that includes the idea of lucky, as if the person’s success is just by chance.[117] Also, translators should avoid using a word that merely means the emotional state of the person. We have colored the word in green because it conveys the emotion of the speaker–that of admiration–not the emotion of the person being described (such as happiness).
      • The diagram below shows how the Hebrew word compares with our modern English idea of happy. The wording in the center shows the similarities between the two.
      • Psalm 1 - Ashre - happiness.jpg
  • The pronoun him in the phrase take refuge in him most likely refers to the son, who is the king. The phrase 'take refuge in him' probably refers to the complete responsibility that ancient kings had to protect their subjects, whether on the military battlefield or by giving righteous judgments in court.[118]

Legends

Grammatical diagram

  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.

Shapes and colours on grammatical diagram

  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.

Expanded paraphrase

  Legend

Expanded paraphrase legend
Close but Clear (CBC) translation The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.

Bibliography

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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.
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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

2

  1. ↑ An interrogative adverb.
  2. ↑ Merriam-Websters.
  3. ↑ Bratcher and Reyburn, 23.
  4. ↑ So Craigie 1983, 62-3.
  5. ↑ There are two good alternatives: 1) To render the first and last verbs as reporting a situation that is known to happen or have happened ('are… in an uproar' and 'have… conspired'; these are rendered as indicative). Then, the second and third verbs are rendered as reporting a situation that is not known to happen or have happened (would… plot, would take a stand; these are rendered as modal). 2) All four verbs describe past time, but the first and last verbs (the qatals) convey single, one time actions, while the second and third verbs (the yiqtols) convey "repetition/habit/explication/description" (Niccacci 2006, 259). This results in a rendering like "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, against the Lord and his anointed?" (underlining added to highlight the verb forms).
  6. ↑ So SDBH: "action by which a relatively large number of people form a group in order to pursue a common goal together."
  7. ↑ Many French translations use the verb sʼagitent (NBS, NFC, NVS, PDV) while others use a noun (BDS: effervescence; LSG: tumulte).
  8. ↑ See HALOT: "to be restless;" also Gesenius 2013, 1220.
  9. ↑ Holman Christian Standard Bible.
  10. ↑ TDOT 2:427.
  11. ↑ TDOT 2:427; but see NIDOTTE 3:340.
  12. ↑ SDBH.
  13. ↑ NET.
  14. ↑ SDBH.
  15. ↑ Bratcher and Reyburn 1991, 18.
  16. ↑ Cambridge French-English Dictionary.
  17. ↑ NET.
  18. ↑ DCH, HALOT; see, for example, Deut 7:2, 9:2, 11:25; Josh 1:5; 1 Sam 17:16; 2 Sam 23:12; Jer 46:4, 14; Ps 94:16; Job 41:2; 1 Chron 20:6.
  19. ↑ sun yi shirin yaƙi.
  20. ↑ se préparent au combat.
  21. ↑ se postent.
  22. ↑ It is common for words that are not marked as definite in Hebrew to have a definite sense when translating into other languages.
  23. ↑ Baethgen 1904, 5; see Ibn Ezra; see the same phrase in Pss 76:13; 89:28; 138:4; 148:11.
  24. ↑ SDBH.
  25. ↑ The pattern is called a chiasm.
  26. ↑ HALOT; so REB and NASB ("conspire"); LXX: "gather" (συνήχθησαν). According to HALOT, this verb probably derives from the root יסד II (a by-form of סוד; cf. the noun 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; so also Gesenius 2013, 471.
  27. ↑ Merriam-Websters.
  28. ↑ Mena 2012, §5.4.6; cf. 2 Chr 26:18—"and they stood against [עַל] Uzziah."
  29. ↑ Bratcher and Reyburn 1991, 25.
  30. ↑ Ils disent.
  31. ↑ Suna cewa.
  32. ↑ Ils s'écrient.
  33. ↑ IBHS §34.5.1.
  34. ↑ Mu ʼyantar da kanmu daga mulkinsu, daga mulkin Yahweh da sarkin da ya keɓe, mu kuɓuce daga bautarsu.
  35. ↑ See Hausa CLT.
  36. ↑ NIDOTTE 3:318.
  37. ↑ Mais le Seigneur se met à rire, celui qui siège dans les cieux se moque d'eux.
  38. ↑ It appears a number of times in the phrase he sits upon a throne (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 upon a throne (על כסא) is omitted (for example, Isa 40:22; Zech 9:6).
  39. ↑ So SDBH: "action by which humans or deities assume a position of leadership, as if sitting on an actual throne." See NIV: "The One enthroned in heaven" (also NLT, CSB, CEV, GNT).
  40. ↑ Hausa CLT.
  41. ↑ See Robar 2022, 4-5, 12-13.
  42. ↑ SDBH.
  43. ↑ SDBH.
  44. ↑ Hausa CLT: Ya mai da su abin baʼa.
  45. ↑ The 3mp מוֹ suffix used throughout verses 4-5 is not the normal Hebrew 3mp suffix; it is rare and "poetic." See JM §61i; see also §94i.
  46. ↑ See Delitzsch 1996, 55; Tsumura 2023, 22-23, 65-66.
  47. ↑ In this reading, the term functions as a conjunctive adverb. See BHRG §40.6(2).
  48. ↑ So Baethgen 1904, 5.
  49. ↑ Alternatively, the term 'then' could refer to a specific point in time (as an adverb of time; BHRG §40.6(1)). In this reading, it refers to the time of the rebellion described in verses 1-3, so that the verse means: "at that time (when they were rebelling), he speaks to them..." (So Genebrardus and Gejerus, cited in Poole 1678). The word 'then' might also connect somehow to the term 'and now' (וְעַתָּה) in verse 10 (see, for example, Josh 14:11).
  50. ↑ See Robar 2022, 4-5, 12-13.
  51. ↑ In this scenario, the distinction between the present tense values of verse 4 and the future tense of verse 5 may be delineated by the presence of the word 'then' that begins verse 5.
  52. ↑ That is, they indicate the mode of his anger. See BHRG §39.6(4); Jenni 1992, #423, #445.
  53. ↑ SDBH.
  54. ↑ "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), חָרָה and חָרוֹן seem to have a specialized use designating the legitimate rage of a suzerain against a disobedient vassal" (Herion 1992, 990).
  55. ↑ The pattern is called a chiasm.
  56. ↑ SDBH.
  57. ↑ les fait trembler.
  58. ↑ Le Seigneur leur dit.
  59. ↑ en leur tenant ce discours :
  60. ↑ BHRG §40.23.4.3; see, for example, 1 Kgs 2:21-22.
  61. ↑ The Meaning of נָסַכְתִּי in Ps 2:6
  62. ↑ SDBH.
  63. ↑ According to Ps 132, "The Lord has chosen Zion; he has desired it for his dwelling place: 'This is my resting place forever; here I will dwell, for I have desired it... There I will make a horn to sprout for David; I have prepared a lamp for my anointed'" (Ps 132:13-14, 17, ESV).
  64. ↑ Joel 4:17; Obad 16; Pss 3:5; 15:1; 43:3; 48:2; 99:9; Dan 9:16.
  65. ↑ It is in apposition.
  66. ↑ SDBH.
  67. ↑ Britannica, "Landscape of Jerusalem" (source).
  68. ↑ In Hebrew, this word is part of the verb form, and not a separate pronoun.
  69. ↑ SDBH.
  70. ↑ This is called the reflexive-benefactive sense. See Cook 2024, 216; see Gentry 1998.
  71. ↑ For example, such a reflexive-benefactive may be possible in Chamba-Daka, a language in the Adamawa region of northeastern Nigeria. See Boyd 2010.
  72. ↑ HALOT.
  73. ↑ Victor 1966, 361. Note, however, that the earthly kings are in fact summoned to observe the decree (verses 10-12).
  74. ↑ TDOT.
  75. ↑ Craigie 1983, 67; see Jones 1965, 336-44. On the close relationship between "covenant" and "decree," see for example Ps 105:9-11.
  76. ↑ A construct chain.
  77. ↑ So Targum; see also the layout in the Aleppo Codex.
  78. ↑ NIV, NRSV, NLT, CSB, CEV, GNT, REB, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR.
  79. ↑ So MT accents; Aquila[?]; Peshitta. A third option is if "YHWH" is read twice, as both the final noun of a construct chain and as the subject of the next clause (...decree of YHWH. YHWH said...). This is the reading of the LXX and Jerome, but no modern translations take this view.
  80. ↑ ESV, see NJPS.
  81. ↑ SDBH.
  82. ↑ TDOT.
  83. ↑ TDOT.
  84. ↑ Similarly, the logic of Hebrews 5:1-10 seems to apply this verse to Jesus "after he was perfected" (that is, upon his resurrection, verse 9). God calling Jesus his "son" was also prominent at Jesus' baptism (Matthew 3:17) and transfiguration (Luke 9:35).
  85. ↑ It is a performative qatal. See BHRG §19.2.3; Andrason 2012, §3; Cook 2024, 170.
  86. ↑ See Robar 2015, §2.4.
  87. ↑ Zan ba ka al'ummai su zama gādonka.
  88. ↑ For example, Numbers 26:53-56, 62; 33:54; 34:2, 14-15; 36:2-12; Deut 4:21, 38; 15:4; 19:10; 20:16; 21:23; 24:4; 25:19; 26:1; Josh 13:4-33, etc.
  89. ↑ HALOT.
  90. ↑ toute la terre.
  91. ↑ The reason for the difference is that the New Testament author of Revelation quoted the Greek Septuagint translation (ποιμανεῖς αὐτούς). The Septuagint's translator's Hebrew manuscript had no vowel pointings, and so he read it with different vowels than the Masoretic Text. This allowed him to read the verb as "to shepherd" (רָעָה) rather than "to break/crush" (רָעַע). But the presence of the verb "smash" (תְּנַפְּצֵם) in the parallel line strongly favors the Masoretic Text vocalization of "crush," and that is what we recommend following here. It is possible that the Hebrew writer of this psalm knew the word could be read both ways, and deliberately made the choice ambiguous as a kind of word-play. If so, the nations were faced with the possibility of "either firm shepherding or devastating destruction" (Goldingay 2006, 101).
  92. ↑ Merriam-Websters.
  93. ↑ SDBH.
  94. ↑ Bratcher and Reyburn 1991, 31.
  95. ↑ HALOT; see Gen 27:3; Isa 5:3, etc.
  96. ↑ DCH definition 11n(1).
  97. ↑ ESV, NASB, NRSV
  98. ↑ NIV, KJV.
  99. ↑ CSB, NET; LEB: so then.
  100. ↑ DCH definition 8, 11n(10a).
  101. ↑ Futato 2009, 36; also VanGemeren 2008, 97.
  102. ↑ Kim 2023, 213-217.
  103. ↑ ESV, NIV, CSB, LEB, NRSV; NLT: act wisely!; NET: do what is wise; NASB: show discernment.
  104. ↑ SDBH.
  105. ↑ SDBH.
  106. ↑ Ryken et. al. 1998, 962.
  107. ↑ TDOT; see 1 Sam 10:1; 1 Kgs 19:18.
  108. ↑ However, both of these translations do not translate the word son, which is a dispreferred translation choice. See the subsequent note.
  109. ↑ The first is the word 'be in an uproar' (רגשׁ) in verse 1. The use of an Aramaic word at the beginning may signal the psalm's international significance. The other word is 'crush' (רָעַע) in verse 9.
  110. ↑ Baethgen 1904, 7. See, for example: 1 Kings 8:46; Isaiah 12:1; Psalms 60:3; 79:5; 85:6; Ezra 9:14; 2 Chronicles 6:36.
  111. ↑ See The Subject(s) in Ps. 110:5-7; on the poetic device of deliberate ambiguity in the Psalter, see Raabe 1991.
  112. ↑ See Ps 79:5.
  113. ↑ Thus, Psalm 1 and 2 form an inclusio.
  114. ↑ Bratcher and Reyburn 2011, 16.
  115. ↑ See 1 Kings 10:8.
  116. ↑ Bratcher and Reyburn 2011, 16.
  117. ↑ Bratcher and Reyburn 2011, 16.
  118. ↑ Creach 1996, 52.