Psalm 2

The Book of Psalms
Analysis

BOOK  I 

Section  I:  Saturday Vespers

Division 1:1

Psalm 2 Concluding Translation

Why is it that the nations riot[1] and the peoples meditate emptiness?  The kings of the earth take a stand.  The princes were assembled to plot against the Lord, and against His Christ chanting, “Let us tear apart their ties, and cast off their yoke from us.”

He dwelling in the heavens ridicules them.  The Lord mocks them.  Then He speaks to them in His anger.  In His fury, He terrifies them.

I, now I am appointed king under Him, over Zion, His holy mountain.  I publish the statute of [the] Lord.  [The] Lord said to Me.  “You [are] My Son, yes, You.  I, today I bring You forth.  Ask from Me.  I give You nations [for] Your inheritance, and Your spoils, the ends of the earth.  You pastor them with an iron staff.  You shatter them like a potter’s vessel.”

Now, kings, Understand.  Be chastened, all the judges of the earth.  Be enslaved to the Lord with fear.  Rejoice in Him with trembling.  Embrace chastening, lest at any time the Lord be angry, and you be destroyed from the path of righteousness, when His fury is quickly inflamed.  Very blessed [are] all those who put their confidence in Him.

Commentary

The universal uproar in the world is set in lethal opposition to everything God the Father does through God the Son.  The futility of the world’s commitment to war against God is met with uproarious laughter, followed by fury, and its resultant terror.

Three redundant repetitions emphasize the futility of the world’s cause: “I, now I,’ “You ... yes, You,” and “I, today I.”  We might have translated, “Now I am assuredly appointed king ... “You [are] certainly My Son.  Today I definitely bring You forth.”  Satan expects his own victory in the Crucifixion, but experiences his own defeat in the Coronation of the true king.  ΙΣ ΧΣ ΝΙΚΑ!  As a coronation present, Jesus receives the rule over all nations (Daniel 2:44-45).  As the spoils of war Jesus receives the ends of the earth (Acts 1:8).

Instead of the hoped for cruel Pharaoh, described by MT, the new nation receives the shepherd king, first pictured in David.  He picks up the yoke, the cross, which the princes would cast aside.  He exchanges the scepter for the staff.  Yet, He is not to be trifled with.  His staff is still iron.  The nations are all crushed.  Only one nation remains.

The new nation is built on wisdom.  Former dignitaries receive the humiliation of child training.  Peoples discover that the path to genuine freedom lies in becoming God’s slave.  Kissing the Son is identical to embracing His rule, His discipleship, His pedagogy.  Repentance brings increased awareness of our narrow escape, so we tremble at the same time we rejoice.  However, those who prefer the wrath of God will find it quickly enough.

A new major theme greets us in Psalm 2.  Psalms is in part an ode to God’s King and kingdom.  This is not a separate theme: for God rules by His Law in this new nation.  What we find here is His Law of freedom, love, and mercy: the Kingdom of Kindness.  The primary use of God’s Law is a sure guide for Christian living.  The blessing of Psalm 1 is singular.  Here it is plural.[2]

The rest of this paper is devoted to the steps involved in deriving our conclusions.  It is hoped that the student will be helped by these steps.  He or she will find here much of the preliminary work done for them.  We hope this speeds their progress in Hebrew, and more especially in Greek.  Our conclusions should be set aside as the student examines the evidence personally.  Preachers should also find a sermon preparation and research tool.  Our main thesis is that the Bible in Jesus’ hands is the Greek Old Testament.  It is this thesis we ask you to accept or reject.  The following sequence is the result of stepping backward in time as we explore how this thesis impacts our lives.

http://en.wikipedia.org/wiki/Psalm_2

Psalm 2 KJV

Why do the heathen rage, and the people imagine a vain thing?  The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, [saying], Let us break their bands asunder, and cast away their cords from us.

He that sitteth in the heavens shall laugh: the Lord shall have them in derision.  Then shall he speak unto them in his wrath, and vex them in his sore displeasure.

Yet have I set my king upon my holy hill of Zion.  I will declare the decree: the Lord hath said unto me, Thou [art] my Son; this day have I begotten thee.  Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession.  Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

Be wise now therefore, O ye kings: be instructed, ye judges of the earth.  Serve the Lord with fear, and rejoice with trembling.  Kiss the Son, lest he be angry, and ye perish [from] the way, when his wrath is kindled but a little. Blessed [are] all they that put their trust in him.

http://www.biblegateway.com/passage/?search=Psalm%202&version=KJV

Psalm 2 KJV Paraphrase

Why do the heathen rage, and the people imagine a vain thing?  The kings of the earth set themselves.  The rulers take counsel together, against the Lord, and against His Christ, [saying], “Let us break their bands asunder, and cast away their cords from us.”

He Who sits in the heavens shall laugh.  The Lord shall have them in derision.  Then shall He speak to them in His fury, and vex them in His sore displeasure.

Yet have I set my king on Zion, my holy hill.  I will declare the decree.  The Lord has said to Me.  “You [are] My Son.  This day I have begotten You.  Ask of Me.  I shall give [You] the heathen [for] Your inheritance, and the uttermost parts of the earth [for] Your possession.  You shall break them with a rod of iron.  You shall dash them in pieces like a potter’s vessel.”

Be wise now therefore, O kings.  Be instructed, O judges of the earth.  Serve the Lord with fear.  Rejoice with trembling.  Kiss the Son, lest He be angry, and you perish [from] the way, when His fury is kindled but a little.  Blessed [are] all those who put their trust in Him.

Psalm 2 MT with analytical translation

לָ֭מָּה[3] רָגְשׁ֣וּ[4] גֹויִ֑ם[5] וּ֝לְאֻמִּ֗ים[6] יֶהְגּוּ־[7]רִֽיק[8]׃

יִ֥תְיַצְּב֨וּ[9] ׀ מַלְכֵי[10]־אֶ֗רֶץ[11] וְרֹוזְנִ֥ים[12] נֹֽוסְדוּ־[13]יָ֑חַד[14] עַל־[15]יְ֝הוָה[16] וְעַל־מְשִׁיחֹֽו[17]׃

נְֽ֭נַתְּקָה[18] אֶת־[19]מֹֽוסְרֹותֵ֑ימֹו[20] וְנַשְׁלִ֖יכָה[21] מִמֶּ֣נּוּ[22] עֲבֹתֵֽימֹו[23]׃

יֹושֵׁ֣ב[24] בַּשָּׁמַ֣יִם[25] יִשְׂחָ֑ק[26] אֲ֝דֹנָ֗י[27] יִלְעַג־[28]לָֽמֹו[29]׃

אָ֤ז[30] יְדַבֵּ֣ר[31] אֵלֵ֣ימֹו[32] בְאַפֹּ֑ו[33] וּֽבַחֲרֹונֹ֥ו[34] יְבַהֲלֵֽמֹו[35]׃

וַ֭אֲנִי[36] נָסַ֣כְתִּי[37] מַלְכִּ֑י[38] עַל־צִ֝יֹּ֗ון[39] הַר[40]־קָדְשִֽׁי[41]׃

אֲסַפְּרָ֗ה[42] אֶֽ֫ל[43] חֹ֥ק[44] יְֽהוָ֗ה אָמַ֘ר[45] אֵלַ֥י[46] בְּנִ֥י[47] אַ֑תָּה[48] אֲ֝נִ֗י הַיֹּ֥ום[49] יְלִדְתִּֽיךָ[50]׃

שְׁאַ֤ל[51] מִמֶּ֗נִּי[52] וְאֶתְּנָ֣ה[53] גֹ֭ויִם נַחֲלָתֶ֑ךָ[54] וַ֝אֲחֻזָּתְךָ֗[55] אַפְסֵי־[56]אָֽרֶץ׃

תְּ֭רֹעֵם[57] בְּשֵׁ֣בֶט[58] בַּרְזֶ֑ל[59] כִּכְלִ֖י[60] יֹוצֵ֣ר[61] תְּנַפְּצֵֽם[62]׃

וְ֭עַתָּה[63] מְלָכִ֣ים[64] הַשְׂכִּ֑ילוּ[65] הִ֝וָּסְר֗וּ[66] שֹׁ֣פְטֵי[67] אָֽרֶץ׃

עִבְד֣וּ[68] אֶת־יְהוָ֣ה בְּיִרְאָ֑ה[69] וְ֝גִ֗ילוּ[70] בִּרְעָדָֽה[71]׃

נַשְּׁקוּ־[72]בַ֡ר[73] פֶּן־[74]יֶאֱנַ֤ף[75] ׀ וְתֹ֬אבְדוּ[76] דֶ֗רֶךְ[77] כִּֽי־[78]יִבְעַ֣ר[79] כִּמְעַ֣ט[80] אַפֹּ֑ו[81] אַ֝שְׁרֵ֗י[82] כָּל־[83]חֹ֥וסֵי[84] בֹֽו[85]׃

http://www.biblegateway.com/passage/?search=Psalm%202&version=WLC (with text reset in Times New Roman 15 and right justified)

All Hebrew notes are derived from the following authoritative resources:

Bardtke, H., K. Elliger, and W. Rudolph, Liber Psalmorum, Biblia Hebraica Stuttgartensia (Württembergische Bibelanstalt, Stuttgart, 1969)

Cowley, A. E. and E. Kautzsch, Gesenius’ Hebrew Grammar, Second English Ed. (Oxford University Press, London, 1910)

Davidson, Benjamin, The Analytical Hebrew and Chaldee Lexicon (Zondervan, Grand Rapids, 1970)  AHCL, hereafter.

The Englishman’s Hebrew and Chaldee Concordance of the Old Testament, Fifth Ed. (Zondervan, Grand Rapids, 1970)

Why riot [86][do the] nations, and [the] peoples meditate emptiness?  They take their stand, [the] kings of earth.  And princes plot together, against יהוה, and against His Messiah,[87] [saying],[88] “Let us tear apart their ties, and cast off from us their ropes.”

He [Who] sitting[89] in the heavens laughs.  The Lord mocks them.  Then He speaks to them in His anger, and in His fury, He terrifies[90] them.

I Myself anoint My king on Zion, mountain of My holiness.  I publish the statute of יהוה.  He said to Me.  “My Son [is] He.  I this day, I bring You forth.  Ask from Me, and I give nations [for] Your inheritance, and Your spoils [the] ends of earth.[91]  You break them with a scepter of iron.  As [a] vessel of [a] potter, You shatter them.[92]”

Now, kings you shall understand.  Be chastened, judges of earth.  Serve יהוה in fear.  Rejoice in trembling.  Kiss [the] Son, lest He be angry, and you be destroyed [from the] path, when He burns as diminished His anger.  Blessed [are] all [who] trust in Him.

Psalm 2 Vulgata with translation

Psalmus David.

Quare fremuerunt gentes et populi meditati sunt inania?  Adstiterunt reges terrae et principes convenerunt in unum adversus Dominum et adversus christum eius diapsalma.  Disrumpamus vincula eorum et proiciamus a obis iugum ipsorum.

Qui habitat in caelis inridebit eos et Dominus subsannabit eos.  Tunc loquetur ad eos in ira sua et in furore suo conturbabit eos

Ego autem constitutus sum rex ab eo super Sion montem sanctum eius praedicans praeceptum eius.  Dominus dixit ad me filius meus es tu ego hodie genui te.  Postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae.  Reges eos in virga ferrea tamquam vas figuli confringes eos

Et nunc reges intellegite erudimini qui iudicatis terram.  Servite Domino in timore et exultate ei in tremor.  Adprehendite disciplinam nequando irascatur Dominus et pereatis de via iusta.  Cum exarserit in brevi ira eius beati omnes qui confidunt in eo.[93]

http://www.biblegateway.com/passage/?search=Psalm%202&version=VULGATE

A Psalm of David.[94]

Why have the Gentiles raged, and the people devised vain things?  The kings of the earth stood up, and the princes met together, against the Lord and against his Christ.  Let us break their bonds asunder: and let us cast away their yoke from us.

He that dwells in heaven shall laugh at them: and the Lord shall deride them.  Then shall he speak to them in his anger, and trouble them in his rage.

But I am appointed[95] king by him over Sion his holy mountain, preaching[96] his commandment.  The Lord has said to me: You are my son, this day have I begotten[97] you.  Ask of me, and I will give you the Gentiles[98] for your inheritance, and the utmost parts of the earth for your possession.[99]  You shalt rule[100] them with a rod of iron, and shalt break them in pieces like a potter's[101] vessel.

And now, O kings, understand:[102] receive instruction,[103] you that judge the earth.  Serve the Lord with fear: and rejoice unto him with trembling.  Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.  When his wrath shall be kindled in a short[104] time, blessed are all they that trust in him.

http://www.biblegateway.com/passage/?search=Psalm%202&version=DRA

Psalm 2 LXX with analytical translation

ἵνα[105] τί[106] ἐφρύαξαν[107] ἔθνη[108] καὶ[109] λαοὶ[110] ἐμελέτησαν[111] κενά?[112]  παρέστησαν[113] οἱ βασιλεῖς[114] τῆς γῆς[115] καὶ οἱ ἄρχοντες[116] συνήχθησαν[117] ἐπὶ[118] τὸ αὐτὸ[119] κατὰ[120] τοῦ κυρίου[121] καὶ κατὰ τοῦ χριστοῦ[122] αὐτοῦ[123] διάψαλμα.[124]  διαρρήξωμεν[125] τοὺς δεσμοὺς[126] αὐτῶν[127] καὶ ἀπορρίψωμεν[128] ἀφ'[129] ἡμῶν[130] τὸν ζυγὸν[131] αὐτῶν.

ὁ κατοικῶν[132] ἐν οὐρανοῖς[133] ἐκγελάσεται[134] αὐτούς[135] καὶ ὁ κύριος[136] ἐκμυκτηριεῖ[137] αὐτούς.  τότε[138] λαλήσει[139] πρὸς[140] αὐτοὺς ἐν[141] ὀργῇ[142] αὐτοῦ καὶ ἐν τῷ θυμῷ[143] αὐτοῦ ταράξει[144] αὐτούς.

ἐγὼ[145] δὲ[146] κατεστάθην[147] βασιλεὺς[148] ὑπ'[149] αὐτοῦ ἐπὶ σιων[150] ὄρος[151] τὸ ἅγιον[152] αὐτοῦ.  διαγγέλλων[153] τὸ πρόσταγμα[154] κυρίου[155] κύριος εἶπεν[156] πρός με[157] υἱός[158] μου[159] εἶ[160] σύ[161] ἐγὼ σήμερον[162] γεγέννηκά[163] σε.[164]  αἴτησαι[165] παρ'[166] ἐμοῦ[167] καὶ δώσω[168] σοι[169] ἔθνη τὴν κληρονομίαν[170] σου[171] καὶ τὴν κατάσχεσίν[172] σου τὰ πέρατα[173] τῆς γῆς.  ποιμανεῖς[174] αὐτοὺς ἐν ῥάβδῳ[175] σιδηρᾷ[176] ὡς[177] σκεῦος[178] κεραμέως[179] συντρίψεις[180] αὐτούς.

καὶ νῦν[181] βασιλεῖς σύνετε[182] παιδεύθητε[183] πάντες[184] οἱ κρίνοντες[185] τὴν γῆν.[186]  δουλεύσατε[187] τῷ κυρίῳ[188] ἐν φόβῳ[189] καὶ ἀγαλλιᾶσθε[190] αὐτῷ[191] ἐν τρόμῳ.[192]  δράξασθε[193] παιδείας[194] μήποτε[195] ὀργισθῇ[196] κύριος καὶ ἀπολεῖσθε[197] ἐξ[198] ὁδοῦ[199] δικαίας[200] ὅταν[201] ἐκκαυθῇ[202] ἐν τάχει[203] ὁ θυμὸς[204] αὐτοῦ.  μακάριοι[205] πάντες οἱ πεποιθότες[206] ἐπ' αὐτῷ.

http://biblehub.com/sepd/psalms/2.htm

All Greek notes are derived from the following authoritative resources:

AGL: The Analytical Greek Lexicon (Zondervan, Grand Rapids, 1973)

Dana, H. E. and J. R. Mantey, A Manual Grammar of the Greek New Testament (Macmillan, Toronto, 1957)

Why is it that they riot, [the] nations, and [the] peoples meditate emptiness?  They take a stand, the kings of the earth.  And the princes were gathered to plot about the thing, against the Lord, and against the Christ, His, chanting,[207] “Let us tear apart the ties, theirs, and cast off from us the yoke,[208] theirs.”

He dwelling in [the] heavens ridicules them.  And the Lord mocks them.  Then He speaks to them in anger, His, and in fury, His, He terrifies them.

I, now I am appointed king under Him, on Sion, mountain the holy, His.  I publish the statute of [the] Lord.[209]  [The] Lord said to Me.  “Son of Mine, You are, You.[210]  I this day, I bring forth, You.  Ask from Me, and I give You nations [for] the inheritance, Yours, and the spoils, Yours, the ends of the earth.  You pastor them with [a] staff, iron.  As [a] vessel of [a] potter, You shatter them.”

And now, kings you shall act wisely.  You be chastened, all the judges of the earth.  You be enslaved to the Lord with fear.  And rejoice in Him with trembling.  Embrace chastening[211] lest at any time He, having been provoked to anger, Lord, and you be destroyed from the path of righteousness, when having been inflamed, in quickness, the fury, His.  Increasingly blessed [are] all those who put their confidence in Him.

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[1] We have chosen the characteristic interpretation throughout, because we believe that this Psalm expresses eternal ideas.  Anyone desiring to follow the tenses involved more rigorously is free to do so.  Alternately, the text can be viewed in the time frame of Jesus before Pilate.  In any case, the meaning should not be significantly changed.

[2] This change in number is not observed in the MT.  It may represent a LXX mistranslation (unlikely) or a subtle observation now lost to the MT.

[3] לָ֭מָּה Interrogative adverb מָה with prefix לָ: how, what, when, why, etc.  Here, to what purpose, why?  Psalm 2:1; 3:1; 4:2; 10:1; 22:1; 78:40.

[4] רָגְשׁ֣וּ Kal preterit, third plural of רָגַשׁ: noise, rage, a noisy violent or tumultuous assembly, riot, tumult.  Psalm 2:1; 55:14; 64:2.

[5] גֹויִ֑ם Masculine plural noun גְֹּוי from גׇּוׇה: gentiles, aliens, or nations as a class, a class grouped by government or king.  Here, all nations including Israel and Judah, prophetic of Jesus before Pilate, as well as the general course of the whole human race.  Psalm 2:1, 8; 9:5, 15, 17, 19, 20; and many other places.

[6] וּ֝לְאֻמִּ֗ים Masculine plural noun לְאֹם with prefix וּ: tribes, peoples as a class, a class grouped by ethnicity.  Here, all peoples including Heber, Shem, and all of Noah’s descendents.  Psalm 2:1; 7:7; 9:8; 44:2, 14;47:3; 57:9; 65:7; 67:4, 4; 105:44; 108:3; 148:11; 149:7.

[7] יֶהְגּוּ־ Construct of kal future, third plural masculine of הׇגׇה: murmur (harp sound, dove cooing, lion growling, men lamenting or sighing), meditate, utter, speak, mutter (thunder), grumble, to mull over, to think out loud.  Imagine is doubtful, it’s too indefinite.  This is more akin to the will and its more subtle outward expressions.  Consider covers more instances, consideration to the point of talking to one’s self.  Psalm 1:2; 2:1; 35:28; 37:30; 38:12; 63:6; 71:24; 115:7.

[8] רִֽיק Masculine singular noun רִֽיק from רְוּק frequently used as an adverb: impoverished, poor, worthless, wicked, without cause, vain, empty, emptiness.  Psalm 2:1; 4:2; 7:4; 25:3; 73:13.

[9] יִ֥תְיַצְּב֨וּ Hithpael future, third plural masculine of יׇצַב: reflexive, to take one’s place (as a conqueror), to take a stand.  Psalm 2:2; 5:5; 36:494:16.

[10] מַלְכֵי־ Construct of the masculine plural noun מֶלֶךְ: king.  Psalm 2:2, 6, 10; 5:2; 10:16; 18:50; 20:9; 21:1, 7: 24:7, 8, 9, 10, 10; 29:10; and many other places.

[11] אֶ֗רֶץ Feminine singular noun אֶרֶץ: country, land, ground, earth.  Kings made of earth, or kings over the earth.  It is difficult not to see this in a pejorative sense; over against the heavenly glories of God, the great King, these kings are children playing in the dirt.  Earth expresses their finite limitations; as with Satan, this is punishment; God is the real King (24:1).  The kings of dirt or earth: the clay kings.  The word play with the potter’s vessel should not be missed.  These kings are powerful, they are to be reckoned with, they are something; at the same time they are nothing, mere dust.  Psalm 2:2, 8, 10; 7:5; 8:1; 10:16, 18; 12:6; 16:3; 17:11; 18:7; 19:4; 21:10; 22:27, 29; 24:1; and many other places.

[12] וְרֹוזְנִ֥ים Kal active masculine plural participle of רֹוזֵן from רׇזַן with prefix וְ: to be heavy, the ones throwing their weight around, chiefs, princes.  Psalm 2:2.

[13] נֹֽוסְדוּ־ Construct of the niphal preterit, third plural of יׇסַד: to lay a foundation, settle, establish, ordain, decree, conspire, consult, counsel, secret, founded, planed, plotted.  God’s foundations are granite; man’s foundations are mere plots, sand castles.  Psalm 2:2; 8:2; 24:2; 31:13; 78:69; 87:1; 89:11; 102:25; 104:5, 5, 8; 119:152; 137:7.

[14] יָ֑חַד Adverb of יָחַד; join, unite, together.  Psalm 2:2; 4:8; 14:3; 19:9; 31:13; 34:3; 35:26; 37:38; 40:14; 41:7; 48:4; 49:2, 10; 53:3; 55:14; 62:9; 71:10; 74:6, 8; 83:5; 88:17; 98:8; 102:22; 122:3; 133:1; 141:10.

[15] עַל־ Construct adversative preposition from עׇלׇה: with a root meaning of ascent or springing, hence: above, at, away, beside, by, from, near, over, upon, against.  Psalm 1:3, 5; 2:2, 2, 6; 3:1, 6, 8; 50:4; 119:14.  See also עׇלׇה, Psalm 18:8; 47:5; 68:18; 78:21, 31; 122:4.

[16] יְ֝הוָה The Tetragrammaton, יהוה: The LORD.

[17] וְעַל־מְשִׁיחֹֽו Masculine singular noun מׇשַׁח with third person singular masculine suffix וֹ: anoint, chrismate, christen, His Messiah, His Christ.  Psalm 2:2; 18:50; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 105:15; 132:10, 17.

[18] נְֽ֭נַתְּקָה Piel future, first plural masculine of נׇתַק with suffixed paragogic ׇה: break, tear away, tear apart.  Psalm 2:2; 107:14.

[19] אֶת־ Construct of preposition אֵת: with, by, near.  Left untranslated as the sign of the accusative.  Psalm 2:3; 3:7.

[20] מֹֽוסְרֹותֵ֑ימֹו Masculine plural noun מוֹסֵר from אׇסַר with third person plural masculine accusative suffix ותֵ֑ימֹו: fetters, ropes, harness, binding, bands, ties.  The ties of God are love, mercy, truth, and the like: these are rejected as too constricting.  Psalm 2:3; 105:22; 107:14; 116:16; 118:27; 146:7; 149:8.

[21] וְנַשְׁלִ֖יכָה Hiphil future, first plural of שׇׁלַךְ with prefix וְ and suffixed paragogic ׇה: throw, expel, cast, cast away, cast off.  Psalm 2:3; 22:10; 50:17; 51:11; 55:22; 60:8; 71:9; 102:10; 108:9; 147:17.

[22] מִמֶּ֣נּוּ Preposition מִן with first person plural suffix ֶנּוּ: from us.

[23] עֲבֹתֵֽימֹו Common plural noun עֲבֹת from עׇבַת with third person plural masculine suffix ֵימֹו: wreath, line, braid, reins, cord, rope.  Psalm 2:3; 118:27; 129:4.

[24] יֹושֵׁ֣ב Kal active masculine singular participle of יׇשַׁב: one sitting, dwelling.  Psalm 2:4; 9:11; 17:12; 22:3; 24:1; 33:8, 14; 49:1; 55:19; 65:8; 69:12, 25; 75:3; 80:1; 83:7; 84:4; 91:1; 98:7; 99:1; 107:10, 34; 123:1; and many other places.

[25] בַּשָּׁמַ֣יִם Masculine dual noun שָׁמַ֣י from שָׁמׇה with prefix בַּ, the definite article is present here, absorbed in the prepositional prefix.  Hence, בַּ rather than בְּ: heights, heavenward, heaven, in the heavens.  Psalm 2:4; 8:1, 3, 8; 11:4; 18:9, 13; 19:1, 6; 20:6; 33:6, 13; and many other places.

[26] יִשְׂחָ֑ק Kal future, third singular masculine of שׇׂחַק: play, deride, scorn, sport, laugh at, laugh.  Psalm 2:4; 37:13; 52:6; 59:8; 104:26; 126:2.

[27] אֲ֝דֹנָ֗י Masculine plural noun אׇדְוֹן from דְּוּן: The Lord, exclusively of God.  Psalm 2:4; 16:2; 22:30; 35:17, 22, 23; 37:13; and many other places.

[28] יִלְעַג־ Construct, kal future, third singular masculine of לׇעַג: deride, scorn, mock.  Psalm 2:4; 22:7; 35:16; 44:13; 59:8; 79:4; 80:6; 123:4.

[29] לָֽמֹו Preposition לָ with third person singular (contested because it is only found with collective singulars, with one exception, Isaiah 53:8, where “the servant of God” may be collective for “the prophets:” AHCL, Section V, Remarks 2, p 14) or plural masculine suffix ָמוֹ: to them.

[30] אָ֤ז Adverb: at that time, then.

[31] יְדַבֵּ֣ר Piel future, third singular masculine of דׇּבַר: speak.  Psalm 2:5; 12:2, 2; 35:20; 37:30; 40:5; 41:6, 6; 49:3; and many other places.

[32] אֵלֵ֣ימֹו Preposition אֶל with third person plural suffix ֵמוֹ: to them.

[33] בְאַפֹּ֑ו Masculine singular noun אַף, אֶנֶף, or אַנְף with prefix בְּ and third person singular masculine suffix ֹוֹ from אׇנַף: nose, in His nostrils, anger, in His anger.  Psalm 2:5, 12; 6:1; 7:6; 10:4; 18:8, 15; 21:9; 27:9; 30:5; 37:8; and many other places.  See also Psalm 2:12; 79:5; 85:5.

[34] וּֽבַחֲרֹונֹ֥ו Masculine singular noun חׇרוֹן with prefixes בְּ and וּ, and third person singular masculine suffix ֹוֹ from חׇרׇה: burning, kindled, hot, grieved, wroth, vexed, and in His burning anger, fierce, heat, fury.  The “and” and article are dropped since they contributes little in English.  Psalm 2:5; 58:9; 69:24; 78:49; 85:3; 88:16.  Fury best incorporates the nuance of burning.  See French feu and German, feurer.  However, the semblance may only be vocal.

[35] יְבַהֲלֵֽמֹו Piel future, third singular masculine of בׇּהַל with third person plural masculine suffix ֵמוֹ: alarm, confound, terrify, He will terrify them, He will trouble them.  Psalm 2:5; 6:2, 3, 10; 30:7; 48:5; 78:33; 83:15, 17; 90:7; 104:29.

[36] וַ֭אֲנִי Common first person singular pronoun אׇנֹכִי with prefix וַ: I.  The emphatic use of redundant I: I, even I, I Myself.

[37] נָסַ֣כְתִּי Kal preterit, first singular of נָסַךְ: cover, drink offering, make libation, pour, pour out, anoint.  Psalm 2:6; 16:4, 4; 88:11.

[38] מַלְכִּ֑י Masculine singular noun מֶלֶךְ with first person singular suffix ִי: My king in opposition to the dirt kings.

[39] עַל־צִ֝יֹּ֗ון Masculine singular proper noun צִיּוֹן from צׇיׇה: a citadel, the highest point in Jerusalem, Zion.  Psalm 2:6; 9:11, 14; 14:7; 20:2; 48:2, 11, 12; and many other places.

[40] הַר־ Construct of the masculine singular noun הׇרׇר or הֶרֶר: hill, mountain.  Considering the abrupt change in elevation from the Dead Sea at roughly 1,400 feet below sea level to Zion at roughly 2,500 feet above sea level , a change of 3,900, nearly 4,000 feet in the lateral distance of only 15 miles, makes it preposterous to think of Zion as a mere hill.  The transition from death to life going upward would not have passed unnoticed.  Psalm 2:6; 3:4; 11:1; 15:1; 18:7; 24:3; 42:6; and many other places.

[41] קָדְשִֽׁי Masculine singular noun or adjective קֹֽדֶשׁ from קָדַֽשׁ with first person singular suffix ִי: set apart, consecrated, dedicated, devoted, sacred, holy.  Psalm 2:6; 3:4; 5:7; 11:4; 15:1; 20:2, 6; 24:3; 28:2; 29:2; 30:4; and many other places.

[42] אֲסַפְּרָ֗ה Piel future, first singular of סׇפַר with suffixed paragogic ׇה: number, count, recount, relate, tell, declare, write, publish.  Psalm 2:6; 9:1, 14; 22:17, 22; 48:13; 59:12; 64:5; 66:16; 69:26; 71:15; 73:15; 78:6; 79:13; 107:22; 118:17; 145:6.  סׇפֵר is a scribe, and סֵפֶר is a book.  The conclusion is inescapable that סׇפַר is something recorded or written down and published.

[43] אֶֽ֫ל Preposition אֶל: to, towards, unto, roughly equivalent to a sign of the dative case.

[44] חֹ֥ק Masculine singular noun חֹק from חׇקַק: appointed, fixed, portion, task, time, ordinance, statute, law.  Psalm 2:7; 50:16; 81:4; 94:20; 99:7; 105:10, 45; 119:5, 8, 12, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171; 147:19; 148:6.

[45] אָמַ֘ר Kal preterit, third singular masculine of אָמַר: quoted, declared, said.  Psalm 2:7; 10:6, 11, 13; 12:4; 14:1; 16:2; 27:8; 30:6; and many other places.

[46] אֵלַ֥י Preposition אֶל with first person plural suffix ַי: to me.

[47] בְּנִ֥י Construct of the masculine singular noun בֶן from בׇנׇה with first person plural suffix ִי: child, children, My son.  Psalm 2:7; 3:0; 4:2; 7:0; 8:4; 9:0; 11:4; 12:1, 8; 14:2; 17:14; 18:44, 45; 21:10; 29:1, 6; 31:19; 33:13; 34:11; and very many other places.

[48] אַ֑תָּה Personal pronoun, third singular masculine: He.  Or possibly a Chaldean loan word, second singular, derived from אנת.  We prefer he is to you are.  See Ezra 7:25.  This is a public proclamation given to the whole world.  It is not a direct address to the Son Himself.  Hence, it should be taken literally as it stands.

[49] הַיֹּ֥ום Masculine singular noun יוֹם with prefix הַ: the day, this day, today.  Psalm 2:7; 7:11; 18:19; 19:2; 20:1, 9; 21:4; 23:6, 6; 25:5; and many other places.

[50] יְלִדְתִּֽיךָ Kal preterit, first singular of יׇלַד with second person singular masculine suffix ךָ: bear, bring forth, deliver, beget, I begot you.  Psalm 2:7; 7:14; 22:31; 48:6; 78:6; 87:4, 5, 6; 90:2; 110:3.

[51] שְׁאַ֤ל Kal imperative, singular masculine of שׇׁאַל: ask.  Psalm 2:8; 21:4; 27:4; 35:11; 40:6; 105:40; 106:15; 109:10; 122:6; 137:3.

[52] מִמֶּ֗נִּי Preposition מִן from מׇנַן with first person singular suffix ֶנִּי: divide, apportion, of me, from me

[53] וְאֶתְּנָ֣ה Kal future, first singular of נׇתַן with prefix וְ and suffixed paragogic ׇה: I give, yield, bear.  Psalm 1:3; 2:8; 14:7; 16:10; 18:13, 32, 35; 20:4; 27:12; and a very common verb used in many other places.

[54] נַחֲלָתֶ֑ךָ Feminine singular [plural?] noun נַחֲלָה or נַחֲלָת from נׇחַל with second person singular masculine suffix ֶךָ: your lot, portion, property, possession[s], inheritance.  Psalm 2:8; 16:6; 28:9; 33:12; 37:18; 47:4; 68:9; 74:2; 78:55, 62, 71; 79:1; 94:5, 14; 105:11; 106:5, 40; 111:6; 127:3; 135:12, 12; 136:21, 22.  See נַחַל: valley.

[55] וַ֝אֲחֻזָּתְךָ֗ Feminine singular [plural?] noun אֲחֻזָּה or אֲחֻזָּת from אׇחַז with prefix וַ and second person singular masculine suffix ְךָ: your take, catch, spoils, take hold, holdings, possessions.  Psalm 2:8; 48:6; 56:0; 73:23; 77:4; 119:53; 137:9; 139:10.

[56] אַפְסֵי־ Construct of the masculine singular noun אֶפֶס from אׇפֵס: failed, ended, end, extremity.  Psalm 2:8; 22:27; 59:13; 67:7; 72:8; 77:8; 98:3.

[57] תְּ֭רֹעֵם Kal future, second singular masculine of רׇעַע with third person plural masculine suffix ֵם: be evil, break in pieces, break.  Psalm 2:9; 15:4; 22:16; 26:5; 27:2; 37:1, 8, 9; 44:2; 64:2; 74:3; 92:11; 94:16; 105:15; 119:115.  It appears to us that the basic idea of brokenness connects to evil as the breaking of covenant, law, or that due to sin.  This is a broken world; it, therefore, tends to evil.

[58] בְּשֵׁ֣בֶט Common singular noun שֵׁבֶט [construct function] with prefix בְּ: tribe, spear, lance, staff, rod, sceptre.  Psalm 2:9; 23:4; 45:6, 6; 74:2; 78:55, 67, 68; 89:32; 105:37; 122:4; 125:3.  The basic idea of a rod extends to the tribal emblem, flag, or totem: the tribal rod.

[59] בַּרְזֶ֑ל Masculine noun or adjective בַּרְזֶ֑ל: inflexible, iron.  Psalm 2:9; 105:18; 107:10, 16; 149:8.

[60] כִּכְלִ֖י Masculine singular noun כְּלִי from כׇלׇה with prefix כִּ: vessel, utensil, boat, skiff, implement, tool, weapon, equipment, clothing.  Psalm 2:9; 7:13; 31:12; 71:22.

[61] יֹוצֵ֣ר Kal active masculine singular participle of יׇצַר: one who forms or shapes, maker, creator, molder, shaper, potter.  Psalm 2:9; 33:15; 74:17; 94:9, 20; 95:5; 104:26.  Only clay or mud is molded by man in this era, but only potter in specific contexts.

[62] תְּנַפְּצֵֽם Piel future, second singular of נׇפַצ with third person plural masculine suffix ֵם: a violent rain shower or flood, break, dash, scatter, shatter.  Psalm 2:9; 137:9.  A favorite word of Jeremiah.  See Egyptian execration texts.

[63] וְ֭עַתָּה Adverb עַתָּה with prefix וְ: at this time, now, time.  Psalm 1:3; 2:9; 4:7; 9:9; 10:1, 5; 21:9; 31:15; 113:2.

[64] מְלָכִ֣ים Masculine plural noun מֶלֶךְ: king. Kings.

[65] הַשְׂכִּ֑ילוּ Hiphil imperative, plural masculine of שׇׂכַל: to be or act prudently or wisely, understand.  Psalm 2:10; 14:2; 32:0, 8; 36:3; 41:1; 42:0; 44:0; 45:0; 47:7; 52:0; 53:0, 2; 54:0; 55:0; 64:9; 74:0; 78:0; 88:0; 89:0; 94:8; 101:2; 106:7; 119:99; 142:0.  This word introduces a whole class of psalms, psalms of understanding or wisdom.

[66] הִ֝וָּסְר֗וּ Niphal imperative, plural masculine of יׇסַר: to be corrected, punished, admonished, chastised, chastened.  Psalm 2:10; 6:1; 16:7; 38:1; 39:11; 94:10, 12; 118:18, 18.

[67] שֹׁ֣פְטֵי Kal active masculine plural participle, in the construct position, of שֹׁפֵט from שׇֹׁפַט: ruler, judges.  Psalm 2:10; 7:11; 9:4; 50:6; 58:11; 75: 7; 94:2; 109:31; 141:6; 148:11.  The Israelites sinfully preferred kings to the governance of judges.

[68] עִבְד֣וּ Kal imperative, plural masculine of עׇבַד: work, labor, worship, serve.  Psalm 2:11; 18:0, 43; 19:11, 13; 22:30; 27:9; 72:11; 97:7; 100:2; 102:22; 106:36; and many other places as the noun עֶבֶד.

[69] בְּיִרְאָ֑ה Feminine singular noun יִרְאָֽה from יׇרֵא with prefix בְּ: in or with fear, anxiety, reverence.  Psalm 2:11; 5:7; 19:9; 34:11; 55:5; 90:11; 111:10; 119:38.  See both the verb יׇרֵא and the adjective יׇרֵא.

[70] וְ֝גִ֗ילוּ Kal imperative, plural masculine of גִּיל with prefix וְ: tremble, exult, rejoice.  Psalm 2:11; 9:14; 13:4, 5; 14:7; 16:9; 21:1; 31:7; 32:11; 35:9; 43:4; 45:15; 48:11; 51:8; 53:6; 65:12; 89:16; 96:11; 97:1, 8; 118:24; 149:2.

[71] בִּרְעָדָֽה Feminine singular noun רְעָדָֽה from רׇעַד with prefix בִּ: with shaking, trembling.  Psalm 2:11; 48:6; 55:5; 104:32.

[72] נַשְּׁקוּ Piel imperative, plural masculine of נׇשַׁק: kiss.  Psalm 2:12; 78:9 (armed); 85:10; 119:147 (dawning); 140:7 (armor).

[73] בַ֡ר Masculine singular noun בַּר:son.  Psalm 2:12.  A Chaldean loan word, misspelling, textual corruption, or word of unknown origin.

[74] פֶּן Conjunction: perhaps, for fear that, beware, lest.  Genesis 3:3; 24:6; 31:31; 42:4.

[75] יֶאֱנַ֤ף Kal future, third singular masculine of אׇנַף: to be angry.  Psalm 2:12; 60:1; 79:5; 85:5.

[76] וְתֹ֬אבְדוּ Kal future, second singular masculine of אׇבַד with prefix וְ: stray, wander, be lost, perish.  Psalm 1:6; 2:12; 5:6; 9:3, 5, 6, 18; 10:16; 21:10; 31:12; 37:20; 41:5; 49:10; 68:2; 73:27; 80:16; 83:17; 92:9; 102:26; 112:10; 119:92, 95, 176; 142:4; 143:12; 146:4.  See אֲבַדּוֹן: destruction.  Psalm 88:11.

[77] דֶ֗רֶךְ Masculine singular noun דֶּרֶךְ from דׇרַךְ with prefixes בְ and וּ: the beaten path, well trod road, the way.  Psalm 1:1, 6; 2:12; 5:8; 10:5; 18:21, 30, 32; 25:4, 8, 9, 12; 27:11; 32:8; 35:6; 36:4; 37:5, 7, 14, 23, 34; and many other places.

[78] כִּֽי Particle usually introducing adversative, causal, exceptive, explanatory, or temporal clauses: for, that.

[79] יִבְעַ֣ר Kal future, third singular masculine of בׇּעַר: kindle, burn, consume, destroy, set on fire.  Psalm 2:12; 18:9; 39:3; 79:5; 83:14; 89:46; 106:18.

[80] כִּמְעַ֣ט Masculine singular adjective from מׇעַט with prefix כִּ: almost, diminished, decreased, few, small, little.  Psalm 2:12; 8:5; 37:10, 16; 73:2; 81:14; 94:17; 105:12; 107:38, 39; 109:8; 119:87.

[81] אַפֹּ֑ו Masculine singular noun אׇפ from אׇנַף with third person singular masculine suffix וֹ: His anger.

[82] אַ֝שְׁרֵ֗י  Construct of the masculine plural noun אֶשֶׁר: blessed or happy, the majestic or multiple blessings of.  Psalm 1:1; 2:12; 32:1, 2; 33:12; 34:8; 40:4; 41:1; 65:4; 84:4, 5, 12; 89:15; 94:12; 106:3; 112:1; 119:1, 2; 127:5; 128:1, 2; 137:8, 9; 144:15, 15; 146:5.  Blessed is preferred: it stresses God’s gift; rather than human emotion as happiness does.

[83] כָּל Construct of the masculine singular noun of כׇּלַל: all.  Psalm 1:3; 2:12; 3:7; 39:5.

[84] חֹ֥וסֵי Kal active masculine plural participle of חוֹסֶה from חׇסׇה: shelter, refuge, confidence, trust.  Psalm 2:12; 5:11; 7:1; 11:1; 16:1; 17:7; 18:30; 25:20; 31:1, 19; 34:22; 37:40; 57:1; 64:10; 71:1; 141:8; 144:2.

[85] בֹֽו Preposition בְּ with third person singular masculine suffix וֹ: in Him.

[86] The English requires a helping verb for riot and a definite article for nations.  Neither is necessary or present in Hebrew.  Nor does Hebrew have an indefinite article.

[87] This is a title: His Messiah, His Christ.  The translation His anointed greatly weakens the force of the word.

[88] Hebrew does not require a verb introducing the direct quote concerning the actual content of the raging and meditating.  This is prophetic; יהוה knows the thoughts and intentions of every heart.

[89] Sitting is the indication of His regal authority, His enthronement.

[90] The tension between troubles and terrifies is close.  Terrifies was finally chosen because the kings and judges are caused to tremble (v. 11).  Trouble implies a mere nuisance, a surmountable obstacle.  God cannot be overcome.

[91] Acts 1:8.

[92] This word picture closely resembles the purpose of Egyptian execration texts, possibly intentionally so.  A worldly emperor or pharaoh may have the hubris, but not the real power, to smash anything more than symbolic clay vessels.  The living God has the power to destroy a whole world full of kingdoms.  The word play with clay, dirt, or earth kings is unmistakable.  http://en.wikipedia.org/wiki/Execration_texts.

[93] There is very little in Jerome to suggest a great difference between Jerome’s proto-Hebrew (J p-H) and MT.  The differences may simply indicate interpretive ideas: namely, that Jerome had, either a better understanding of the force of Hebrew idiom, or a better grasp of the NT implications and weight of the Psalm.

[94] Here we observe that J p-H attributes the second Psalm to Davidic authorship.  There is little evidence from LXX to support this conclusion.

[95] Jerome takes this as passive, rather than active.  Perhaps J p-H preserves a passive original.  The difference would rest on which, the Father or the Son, makes the following address.

[96] Shall we understand that the commandment or statute is delivered by oration, in writing, or both?  However, here it is prophetic and in writing.

[97] This is, no doubt, the same word with varying nuance.  Since Christ is eternally begotten of the Father, we arbitrarily chose to look at this as Christ’s public presentation: the coronation of the king if you will.  The passage stands firm either way.

[98] An identical word is in view.  We prefer to avoid the pejorative “heathen.”  In the actual confrontation before Pilate, the Jews stand at the head of the nations, leading the opposition.  So we prefer to avoid “gentiles’ as well.

[99] The idea of spoils is simply a translator’s preference.  The Crucifixion is the conquest of the whole earth: hence, the possessions are in all reality the spoils of war.

[100] The use of execration rests in the threat of their breakage; hence, their use to rule.  Shattering the pottery vessel containing the execration text with the iron scepter was the equivalent to decisive defeat at war.

[101] Since the word is used in different contexts a common translation is sought.  Finding no satisfactory substitute translation, potter will need to suffice.

[102] Wisdom and understanding present the same concept.

[103] The difference between chastening and instruction rests in the degree of rigor required by the lesson.  The threat of shattering the execration text suggests that a severe beating is in view.

[104] What is diminished?  MT suggests that even the Lord’s cooled anger results in destruction.  J p-H suggests that the remaining time for repentance is abbreviated.

[105] ἵνα Adverb; that; with τί: why is it that?

[106] τί Interrogative pronoun τίς, τί, τίνος, always with accent: how, why?

[107] ἐφρύαξαν Aorist indicative active, third plural of φρυάσσω: snort, neigh, stamp like a horse; be noisy, fierce, insolent, tumultuous, rage, riot.

[108] ἔθνη Neuter nominative and accusative plural noun ἔθνος, εος, τό: nations.  Here, including the Jews.  The prophetic eye of the psalmist sees that the Jews are behaving like the heathen before Pilate.

[109] καὶ Conjunction καὶ: both ... and, and.

[110] λαοὶ Masculine nominative plural noun λαός, οῦ, ὁ: people (collective), peoples.

[111] ἐμελέτησαν Aorist indicative active, third plural of μελετάω: to give painful attention, study diligently, premeditate, plan, plot.

[112] κενά Accusative plural adjective κενός, ή, όν: vain, devoid of all content, meaning, or purpose, empty, emptiness.

[113] παρέστησαν Aorist indicative active, third plural of παρίστημι: to stand beside, take a united stand.  Not middle, hence, they take a stand.

[114] οἱ βασιλεῖς Masculine nominative plural noun βασιλεύς, έως, ὁ; not accusative since accusative requires τοῦς βασιλεῖς: the kings.

[115] τῆς γῆς Feminine genitive singular noun γῆ, γῆς, ἡ: of the land, of the earth.  There is a remote possibility that land emphasizes Israel in contrast to the sea that emphasizes the gentile nations.  However, this idea is more than a stretch here.

[116] καὶ οἱ ἄρχοντες Masculine nominative plural noun ἄρχων, οντος, ὁ from ἀρχή: to be first, prince, and the princes.

[117] συνήχθησαν Aorist indicative passive, third plural of συνάγω: to assemble, collect, convene, convoke, gather, meet, bring together, they were brought together.

[118] ἐπὶ Preposition with accusative: motion toward, hostile, on, against.

[119] τὸ αὐτὸ Neuter nominative and accusative singular reflexive pronoun αὐτόϛ, ή, ό: here used as a third person pronoun, him, upon or against it, the thing.

[120] κατὰ Preposition with genitive: against.

[121] τοῦ κυρίου Masculine genitive singular noun κύριος, ίου, ὁ: the Lord.

[122] καὶ κατὰ τοῦ χριστοῦ Masculine genitive singular noun χριστός, οῦ, ὁ from χρίω: to anoint, and against His Anointed, Christ, Messiah.

[123] αὐτοῦ Genitive singular reflexive pronoun αὐτόϛ, ή, ό: here used as a third person possessive pronoun, His.

[124] διάψαλμα Neuter nominative singular noun διάψαλμα[τ], ατος, τό, a contraction of διά + ψαλμα: apart from the psalm, through the psalm, selah, consider, chant.

[125] διαρρήξωμεν Future indicative active, first plural of διαρρήσσω, a contraction of δια + ρήσσω or ρήγνυμι: to rend, shatter, break, burst, dash in pieces, apart, or asunder.

[126] τοὺς δεσμοὺς Masculine accusative plural noun δεσμός, οῦ, ὁ from δέω: to bind, obligate, tie, ties.

[127] αὐτῶν Genitive plural reflexive pronoun αὐτόϛ, ή, ό: here used as a third person possessive pronoun, their

[128] καὶ ἀπορρίψωμεν Future indicative active, first plural of ἀπορρίπτω, a contraction of ἀπο + ρίπτω: to throw off or away.

[129] ἀφ' Preposition ἀπό: from.

[130] ἡμῶν Genitive first plural personal pronoun ἐγὼ, ἐμοῦ or μοῦ: I, me, mine, we, us, our, ours.

[131] τὸν ζυγὸν Masculine accusative singular noun ζυγός, οῦ, ὁ: cross bar, beam, balance, yoke.  The connection with the Crucifixion is perhaps ironic.  One cross is traded for another.

[132] ὁ κατοικῶν Present active participle, masculine nominative singular from κατοικέω: the One abiding, dwelling, living, inhabiting.

[133] ἐν οὐρανοῖς Masculine dative plural noun οὐρανός, οῦ, ὁ: heavens.

[134] ἐκγελάσεται Future indicative active, third singular of ἐκγελάω, a contraction of ἐκ + γελάω: to laugh out, burst out laughing, laugh out loud, ridicule.

[135] αὐτούς Masculine accusative plural reflexive pronoun αὐτόϛ, ή, ό: them.

[136] καὶ ὁ κύριος Masculine nominative singular noun χριστός, οῦ, ὁ.

[137] ἐκμυκτηριεῖ Future indicative active, third singular of ἐκμυκτηρίζω, a contraction of ἐκ + μυκτηρίζω: to contract the nose in contempt and derision, deride, mock.

[138] τότε Adverb of time: then.

[139] λαλήσει Future indicative active, third singular of λαλέω: talk, speak, say, introduces a direct quote.

[140] πρὸς Preposition with accusative: towards, to.

[141] ἐν Preposition: in the state of, in.

[142] ὀργῇ Feminine dative singular noun ὀργή, ῆς, ἡ: anger.

[143] καὶ ἐν τῷ θυμῷ Masculine dative singular noun θυμός, ου, ὁ from θύω: to offer, burn, anger, wrath, fury.

[144] ταράξει Future indicative active, third singular of ταράσσω: agitate, trouble; with fear, terrify.

[145] ἐγὼ Nominative first singular personal pronoun ἐγὼ, ἐμοῦ or μοῦ: I, me, mine, we, us, our, ours.

[146] δὲ Conjunction, continuation: now, yet.

[147] κατεστάθην Aorist indicative passive, first singular of καθίστημι, a contraction of καθ + ίστημι: place, set, appoint.

[148] βασιλεὺς Masculine nominative singular noun βασιλεύς, έως, ὁ: king.

[149] ὑπ' Preposition ὑπό with genitive: under, by the agency of, at the hands of.

[150] ἐπὶ σιων Proper noun: on Sion or Zion.

[151] ὄρος Neuter nominative singular noun ὄρος, εος, τό: mountain.

[152] τὸ ἅγιον Neuter nominative singular adjective ἅγιος, ία, ιον: , set apart, dedicated to, sanctified, holy.

[153] διαγγέλλων Present active participle, masculine nominative singular from διαγγέλλω: to publish publicly.

[154] τὸ πρόσταγμα Neuter nominative singular noun πρόσταγμα, ατος, τό from τάσσω, a contraction of πρός + ταγμα: command, decree.

[155] κυρίου Masculine genitive singular noun χριστός, οῦ, ὁ.

[156] εἶπεν Aorist indicative active, third singular of λέγω : he said.

[157] πρός με Accusative first singular personal pronoun ἐγὼ, ἐμοῦ or μοῦ: I, me, mine, we, us, our, ours.

[158] υἱός Masculine nominative singular noun υἱός, οῦ, ὁ: son.

[159] μου Genitive first singular personal pronoun ἐγὼ, ἐμοῦ or μοῦ: I, me, mine, we, us, our, ours.

[160] εἶ Present indicative active, second singular of εἰμί: the copula, be, exist, is.

[161] σύ Nominative second singular personal pronoun σύ, σοῦ: you, your, yours, you, your, yours.

[162] σήμερον Adverb: today.

[163] γεγέννηκά Perfect indicative active, first singular of γεννάω: to create, be born, become, beget, appoint.  In Greek culture, the mother begat at birth; but, the father begat when he officially acknowledged the child by picking it up.  Since Christ is eternally begotten of the Father, we look at this as Christ’s public acknowledgement or presentation: the coronation of the king, if you will.  There is no support for a theology of Christotokos in these words.  Jesus is the eternal Son of God.  He did not become the Son of God by being born of Mary.

[164] σε Accusative second singular personal pronoun σύ, σοῦ: you, your, yours, you, your, yours.

[165] αἴτησαι Aorist imperative middle, second singular of αἰτέω: to petition, request, ask.  See AGL, p. xxi, the form of the aorist imperative middle φίλησαι with antepenultimate accent.  Not to be mistaken for the infinitive with penultimate accent.

[166] παρ' Preposition παρά with genitive: from.

[167] ἐμοῦ Genitive first singular personal pronoun ἐγὼ, ἐμοῦ or μοῦ: I, me, mine.

[168] δώσω Future indicative active, first singular of δίδωμι: give.

[169] σοι Dative second singular personal pronoun σύ, σοῦ: you, your, yours, you, your, yours.

[170] τὴν κληρονομίαν Feminine accusative singular noun κληρονομία, ας, ἡ from κληρονόμος, a contraction of κλῆρος + νόμος: assignment by law, inheritance.

[171] σου Genitive second singular personal pronoun σύ, σοῦ: you, your, yours, you, your, yours.

[172] τὴν κατάσχεσίν Feminine accusative singular noun κατάσχεσις, εως, ἡ from κατέχω, a contraction of κατά + έχω, the second accent is attracted from the subsequent pronoun: to hold with a firm grip, an unbreakable grip, possess; a possession.

[173] τὰ πέρατα Neuter accusative plural noun πέρας, ᾶτος, τό: extremity, uttermost part, conclusion, termination, end.

[174] ποιμανεῖς Future indicative active, second singular of ποιμαίνω from ποιμήν, ένος, ὁ: to rule (Matthew 2:6; Revelation 2:27; 12:5; 19:15), feed (Revelation 7:17), shepherd, pastor.  The Gospel emphasis is unique to LXX.  Both J p-H and MT have lost something important.

[175] ἐν ῥάβδῳ Feminine dative singular noun ῥάβδος, ου, ἡ: rod, wand, scepter, staff.  The shepherd king exchanges his scepter for a staff.

[176] σιδηρᾷ Feminine dative singular adjective σιδήρεος, εα, ᾶ, from the noun σίδηρος, ου, ὁ: iron.

[177] ὡς Adverb, correlative: as; with numerals: about; conjunction: accordingly, how, that, when.

[178] σκεῦος Neuter nominative singular noun σκεῦος, εος, τό: container, utensil, instrument, vessel.

[179] κεραμέως Masculine genitive singular noun κεραμεύς, έως, ὁ from κέραμος, ου, ὁ (we expected a feminine here, pottery): potter.

[180] συντρίψεις Future indicative active, second singular of συντρίβω, a contraction of συν + τρίβω: to rub together, weaken, bruise, break, smash, shatter.

[181] νῦν Adverb: now, at the present time.

[182] σύνετε Aorist imperative active, second plural of συνίημι, a contraction of συν + ἵημι: to send together, understand, comprehend thoroughly, see clearly, be wise.

[183] παιδεύθητε Aorist imperative passive, second plural of παιδεύω from παιδός, ὁ, ἡ: be instructed, taught, scourge.  To instruct an adult of great public rank as if he were a child is severe punishment, chastise, chasten.

[184] πάντες Masculine nominative plural adjective πᾶς, πᾶςα, πᾶν: all.

[185] οἱ κρίνοντες Present active participle, masculine nominative plural from κρίνω: judge, the ones who judge.

[186] τὴν γῆν Feminine accusative singular noun γῆ, γῆς, ἡ: the land, the earth.

[187] δουλεύσατε Aorist imperative active, second plural of δουλεύω: be enslaved, serve.

[188] τῷ κυρίῳ Masculine dative singular noun κύριος, ίου, ὁ: the Lord.

[189] ἐν φόβῳ Masculine dative singular noun φόβος, ου, ὁ: with or in fear.

[190] καὶ ἀγαλλιᾶσθε Present imperative middle, second plural of ἀγαλλιάω: celebrate, praise, exult, rejoice.

[191] αὐτῷ Masculine dative singular reflexive pronoun αὐτόϛ, ή, ό: in Him.

[192] ἐν τρόμῳ Masculine dative singular noun τρόμος, ου, ὁ from τρέμω: with trembling.

[193] δράξασθε Aorist imperative middle, second plural of δράσσομαι: grasp, lay hold of, seize.

[194] παιδείας Feminine genitive singular noun παιδεία, ας, ἡ: instruction, discipline, correction, chastisement.

[195] μήποτε Adverb, a contraction of μή + ποτε: lest at any time, lest whenever.

[196] ὀργισθῇ Aorist subjunctive passive, third singular of ὀργίζω: he should be provoked to anger, should be angered.  Alternatively, aorist passive participle, masculine dative singular from ὀργίζω: attendant circumstance, he having been provoked to anger.

[197] ἀπολεῖσθε Future indicative middle, second plural of ἀπόλλυμι, a contraction of ἀπό + ὄλλυμι, ὄλεθρος: to kill, put to death, destroyed, lost.  Luke 13:3, 5.

[198] ἐξ Preposition ἐκ: out of, from.

[199] ὁδοῦ Feminine genitive singular noun ὁδόϛ, οῦ, ἡ: way, road, direction, course (of action), system (of doctrine).

[200] δικαίας Feminine genitive singular adjective δίκαιος, αία, αιον: just, righteous.

[201] ὅταν Conjunction, a contraction of ὅτε + ἄν: in case of, at that time, on that occasion, whenever, when.

[202] ἐκκαυθῇ Aorist subjunctive passive, third singular of ἐκκαίω, a contraction of ἐκ + καίω: he should be burned forth, kindled, ignited, inflamed.  Alternatively, aorist passive participle, masculine dative singular from ἐκκαίω: attendant circumstance, he having been burned forth, kindled, ignited, inflamed.

[203] ἐν τάχει Neuter dative singular noun τάχος, εος, τό from ταχύς: hastiness, immediateness, quickness,

[204] ὁ θυμὸς Masculine nominative singular noun θυμός, ου, ὁ from θύω: to offer, burn, anger, wrath, fury.

[205] μακάριοι Masculine nominative plural adjective (or noun) μακάριος, ία, ιον: blessed or happy.

[206] οἱ πεποιθότες Perfect active participle, masculine nominative plural from πείθω: to persuade, convince, trust, confidence.  The one putting confidence in....  Philippians 3:3.

[207] LXX adds the idea that they are διάψαλμα: perhaps chanting, considering, thinking out loud.  Matthew 21:38; Mark 12:7; Luke 20:14.  When Jesus stands before Pilate this becomes “Crucify Him.”  Mark 15:13; Luke 23:31.

[208] LXX changes the form from rope to a yoke.  The Roman yoke is transformed into the Cross of Christ.

[209] Lord frequently appears anarthrously, as a proper noun, a name or a title, or even vocatively: hence it has the same use as יהוה.

[210] Another emphatic redundancy.  You, yes You are....  You most certainly are....

[211] To kiss the Son and to embrace His chastening are one and the same thing.  The kiss of Judas will not work here.