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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В еврейской, греческой и латинской Библиях этот псалом не имеет в надписании имени Давида; существующее же в русской Библии надписание этого имени подтверждается свидетельством кн. Деяний (IV:25), где Ап. Петр, цитируя слова 1: и 2: стихов этого псалма, называет их словами Бога, произнесенными "устами отца нашего Давида, раба Твоего".

В 1-4: ст. предсказывается неудача нападения врагов на помазанника Божия. Причиной этой неудачи является великое покровительство ему от Бога и обетование о том, что власть этого помазанника распространится даже по всему миру (5-9), поэтому и его настоящее царствование над святым Сионом (6) будет непоколебимым. Святость же горы Сиона зависит от пребывания на ней Бога, видимым знаком чего служит присутствие на ней Кивота Завета. Поэтому можно думать, что псалом написан уже после перенесения Давидам на Сион ковчега из Кариаф-Иарима.

Царствование Давида было временем постоянных войн. Самым сильным восстанием на него было восстание соединенных сил сирийцев и аммонитян. Можно думать, что изображаемое в псалме восстание на Давида народов и было во время его войны с сиро-аммонитянами. Главное же содержание псалма посвящено раскрытию того обетования, которое было дано Богом Давиду о будущей всесветной власти его над миром. Такое обетование, как видно из исторических книг (2: Цар VII:12-16), было дано Давиду через пророка Нафана о его Потомке, царство которого будет вечным. Из всего сказанного можно сделать вывод, что этот псалом был написан после перенесения Кивота на Сион по поводу данного Давиду обетования о Потомке во время войны с сиро-аммонитянами.

В первой части псалма (1-9) Давид выражает недоумение и сожаление, что цари земли восстали против Бога и Его помазанника, когда такое восстание по самому своему существу не может кончиться удачей, как восстание слабого на сильного (1-5). Власть помазанника останется непоколебимой, так как он получил от Бога обетование не только быть царем над Сионом, но и над всем миром (6-9). Поэтому благоразумнее сделали бы цари, если бы вместо борьбы с Богом и Его сыном подчинились Ему, чтобы не навлечь на себя совершенной гибели от Господа (10-12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
As the foregoing psalm was moral, and showed us our duty, so this is evangelical, and shows us our Saviour. Under the type of David's kingdom (which was of divine appointment, met with much opposition, but prevailed at last) the kingdom of the Messiah, the Son of David, is prophesied of, which is the primary intention and scope of the psalm; and I think there is less in it of the type, and more of the anti-type, than in any of the gospel psalms, for there is nothing in it but what is applicable to Christ, but some things that are not at all applicable to David (ver. 6, 7): "Thou art my Son" (ver. 8), "I will give thee the uttermost parts of the earth," and (ver. 12), "Kiss the Son." It is interpreted of Christ Acts iv. 24; xiii. 33; Heb. i. 5. The Holy Ghost here foretels, I. The opposition that should be given to the kingdom of the Messiah, ver. 1-3. II. The baffling and chastising of that opposition, ver. 4, 5. III. The setting up of the kingdom of Christ, notwithstanding that opposition, ver. 6. IV. The confirmation and establishment of it, ver. 7. V. A promise of the enlargement and success of it, ver. 8, 9. VI. A call and exhortation to kings and princes to yield themselves the willing subjects of this kingdom,, ver. 10-12. Or thus: We have here, I. Threatenings denounced against the adversaries of Christ's kingdom, ver. 1-6. II. Promises made to Christ himself, the head of this kingdom, ver. 7-9. III. Counsel given to all to espouse the interests of this kingdom, ver. 10-12. This psalm, as the former, is very fitly prefixed to this book of devotions, because, as it is necessary to our acceptance with God that we should be subject to the precepts of his law, so it is likewise that we should be subject to the grace of his gospel, and come to him in the name of a Mediator.
Adam Clarke: Commentary on the Bible - 1831
This Psalm treats of the opposition raised, both by Jew and Gentile, against the kingdom of Christ, Psa 2:1-3. Christ's victory, and the confusion of his enemies, Psa 2:4-6. The promulgation of the Gospel after his resurrection, Psa 2:7-9. A call to all the potentates and judges of the earth to accept it, because of the destruction that shall fall on those who reject it, Psa 2:10-12.
Albert Barnes: Notes on the Bible - 1834
2:0: Section 1
The author. This psalm, like the one preceding, is without any title prefixed to it, and, like that, is without anything in the psalm itself to indicate its authorship. Its authorship must be learned, therefore, elsewhere, if it can be ascertained at all. There is, however, every reason to suppose that David was the author; and by those who admit the authority of the New Testament this will not be doubted. The reasons for supposing that its authorship is to be traced to David are the following:
(a) It is expressly ascribed to him in Act 4:25-26 : "Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?" etc. There can be no doubt that this psalm is here referred to, and the quotation in this manner proves that this was the common understanding among the Jews. It may be presumed that in a matter of this kind the general tradition would be likely to be correct; and to those who admit the inspiration of the apostles as bearing on points like this, the fact of its being quoted as the production of David is decisive.
(b) This is the common opinion respecting its origin among Hebrew writers. Kimchi and Aben Ezra expressly ascribe it to David, and they are supposed in this to express the pRev_ailing opinion of the Hebrew people.
(c) Its place among the Psalms of David may, perhaps, be regarded as a circumstance indicating the same thing. Thus, to the seventy-second psalm there are none which are ascribed expressly to any other author than David (except the Ps. 50, which is ascribed to Asaph, or 'for Asaph,' as it is in the margin), though there are several whose authors are not mentioned; and the common impression has been that this portion of the Book of Psalms was arranged in this manner because they were understood by the collector of the Psalms to have been composed by him.
(d) The character of the composition accords well with this supposition. It is true, indeed, that nothing can be certainly inferred from this consideration respecting its authorship; and that it must be admitted that there are no such peculiarities in the style as to prove that David is the author. But the remark now made is, that there is nothing inconsistent with this supposition, and that there is nothing in the sentiment, the style, or the allusions, which might not have flowed from his pen, or which would not be appropriate on the supposition that he was the author. The only objection that could be urged to this would be derived from Psa 2:6, "I have set my King upon my holy hill of Zion." But this will be considered in another place.
Section 2
The time when written. As we cannot with absolute certainty determine who was the author, it is, of course, not possible to ascertain the exact time when it was composed; nor, if it be admitted that David was the author, can we now ascertain what was the occasion on which it was written. There are no names of the kings and people who are represented as conspiring against the Anointed One who is the chief subject of the psalm; and there is no local allusion whatever except in the single phrase the "hill of Zion," in Psa 2:6. The probability would seem to be that the psalm was not designed to refer to anything which had occurred in the time of the author himself, but, as will be seen in another part of these introductory remarks (Section 4), that the writer intended to refer mainly to the Messiah, who was to come in a distant age, although this may have been suggested by something which took place in the time of the writer.
The opposition made to David himself by surrounding nations, their attempts to overwhelm the Hebrew people and himself as their king, the fact that God gave him the victory over his foes, and established him as the king of his people, and the prosperity and triumph which he had experienced, may have given rise to the ideas and imagery of the psalm, and may have led him to compose it with reference to the Messiah, between whose treatment and his own there would be so strong a resemblance, that the one might suggest the other. If conjecture may be allowed where it is impossible to be certain, it may be supposed that the psalm was composed by David after the termination of the wars in which he had been engaged with surrounding nations, and in which he had struggled for the establishment of his throne and kingdom; and after he had been peacefully and triumphantly established as ruler over the people of God. Then it would be natural to compare his own fortunes with those of the Son of God, the future Messiah, who was to be, in his human nature, his descendant; against whom the rulers of the earth would also "rage," as they had against himself; whom it was the purpose of God to establish on a permanent throne in spite of all opposition, as he had established him on his throne; and who was to sway a scepter over the nations of the earth, of which the scepter that he swayed might be regarded as an emblem.
Thus understood, it had, in its original composition, no particular reference to David himself, or to Solomon, as Paulus supposed, or to any other of the kings of Israel; but it is to be regarded as having sole reference to the Messiah, in language suggested by events which had occurred in the history of David, the author. It is made up of the peaceful and happy reflections of one who had been engaged, in the face of much opposition, in establishing his own throne, now looking forward to the similar scenes of conflict and of triumph through which the Anointed One would pass.
Section 3
The structure and contents of the psalm. The psalm is exceedingly regular in its composition, and has in its structure much of a dramatic character. It naturally falls into four parts, of three verses each.
I. In the first Psa 2:1-3 the conduct and purposes of the raging nations are described. They are in the deepest agitation, forming plans against Yahweh and His Anointed One, and uniting their counsels to break their bands asunder, and to cast off their authority, that is, as Psa 2:6 shows, to pRev_ent the establishment of the Anointed One as King on the holy hill of Zion. The opening of the psalm is bold and abrupt. The psalmist looks out suddenly on the nations, and sees them in violent commotion.
II. In the second part Psa 2:4-6 the feelings and purposes of God are described. It is implied that he had formed the purpose, by a fixed decree (compare Psa 2:7), to establish his Anointed One as king, and he now calmly sits in the heavens and looks with derision on the vain designs of those who are opposed to it. He smiles upon their impotent rage, and goes steadily forward to the accomplishment of his plan. He solemnly declares that he had established his King on his holy hill of Zion, and consequently, that all their efforts must be vain.
III. In the third part Psa 2:7-9 the King himself, the Anointed One, speaks, and states the decree which had been formed in reference to himself, and the promise which had been made to him. That decree was, that he should be declared to be the Son of Yahweh himself; the promise was that he should, at his own request, have the nations of the earth for a possession, and rule over them with an absolute scepter.
IV. In the fourth part Psa 2:10-12 the psalmist exhorts the rulers of the nations to yield to the claims of the Anointed One, threatening divine wrath on those who should reject him, and promising a blessing on those who should put their trust in him.
The psalm is, therefore, regularly constructed, and the main thought is pursued through the whole of it - the exalted claims and ultimate triumph of him who is here called "the Anointed;" the vanity of opposition to his decrees; and the duty and advantage of yielding to his authority. "The several sentences are also very regular in form, exhibiting parallelisms of great uniformity." - Prof. Alexander. The psalm, in its construction, is one of the most perfect in the Book of Psalms, according to the special ideal of Hebrew poetry.
Section 4. The question to whom the psalm refers. There can be but three opinions as to the question to whom the psalm was designed to refer:
(a) That in which it is supposed that it refers exclusively to David, or to some other one of the anointed kings of Israel;
(b) that in which it is supposed that it had this original reference, but has also a secondary reference to the Messiah; and
(c) that in which it is supposed that it has exclusive and sole reference to the Messiah.
There are few who maintain the first of these opinions. Even Grotius, in respect to whom it was said, in comparison with Cocceius, that "Cocceius found Christ everywhere, and Grotius nowhere," admits that while, in his view, the psalm had a primary reference to David, and to the Philistines, Moabites, Ammonites, Idumeans, etc., as his enemies, yet, in a more "mystical and abstruse sense, it pertained to the Messiah." The reasons why the psalm should not be regarded as referring exclusively to any Hebrew king are conclusive. They are summed up in this one: that the expressions in the psalm are such as cannot be applied exclusively to any Hebrew monarch. This will appear in the exposition of this psalm. For like reasons, the psalm cannot be regarded as designed to refer primarily to David, and in a secondary and higher sense to the Messiah. There are no indications in the psalm of any such double sense; and if it cannot be applied exclusively to David, cannot be applied to him at all.
The psalm, I suppose, like Isa 53:1-12, had an original and exclusive reference to the Messiah. This may be shown by the following considerations:
(1) It is so applied in the New Testament, and is referred to in no other way. Thus, in Act 4:24-27, the whole company of the apostles is represented as quoting the first verses of the psalm, and referring them to Christ: "They lifted up their voice to God with one accord, and said, Lord, thou art God ... who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together." If the authority of the apostles, therefore, is to be admitted in the case, there can be no doubt that the psalm was intended to refer to the Messiah. This statement of the apostles may also be adduced as proof that this was, probably, the pRev_ailing mode of interpretation in their age.
Again, the psalm is quoted by Paul Act 13:32-33 as applicable to Christ, and with reference to the fact that it was a doctrine of the Old Testament that the Messiah was to rise from the dead: "And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And again, in Heb 1:5, the same passage is quoted by Paul to establish the exalted rank of the Messiah as being above the angels: "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?" These quotations prove that in the estimation of the writers of the New Testament the psalm had an original reference to the Messiah; and the manner in which they make the quotation proves that this was the current belief of the Jews in their day, as they appear to have been under no apprehension that the propriety of the application which they made would be called in question.
(2) But, besides this, there is other evidence that such was the pRev_ailing interpretation among the ancient Hebrews: "In the older Jewish writings, as the Sohar, the Talmud, etc., there is a variety of passages in which the Messianic interpretation is given to the psalm. See the collections by Raym. Martini, Pug. Fid. ed. Carpzov., in several places, and by Schottgen, de Messia, pp. 227ff. Even Kimchi and Jarchi confess that it was the pRev_ailing interpretation among their forefathers; and the latter very honestly gives his reasons for departing from it, when he says he prefers to explain it of David, for the refutation of the heretics; that is, in order to destroy the force of the arguments drawn from it by the Christians." (Hengstenberg, Christ., i. 77.)
(3) That it refers to the Messiah is manifest from the psalm itself. This will be apparent from a few subordinate considerations.
(a) It cannot be applied to David, or to any other earthly king; that is, there are expressions in it which cannot be applied with any degree of propriety to any earthly monarch whatever. This remark is founded particularly on the remarkable use of the word "Son" in the psalm, and the promise that "the uttermost parts of the earth" should be placed under the control of him to whom that word is applied. The word "son" is, indeed, of large signification, and is, in a certain sense, applied to the righteous in the plural number, as being the sons or the children of God by adoption; but it is not so applied in the singular number, and there is a peculiarity in its use here which shows that it was not intended to be applied to an earthly monarch, or to any pious man considered as a child of God. That appellation - the Son of God - properly denotes a nearer relation to God than can be applied to a mere mortal of any rank (compare the notes at Joh 5:18), and was so understood by the Jews themselves. It is not used in the Old Testament, as applied to an earthly monarch, in the manner in which it is employed here. The remark here made is entirely irrespective of the doctrine which is sometimes supposed to be taught in this passage, of "the eternal generation" of the Son of God, since what is here said is equally true, whether that doctrine is well-founded or not.
(b) There is an extent of dominion and a perpetuity of empire promised here which could not be applied to David or to any other monarch, but which is entirely applicable to the Messiah (see Psa 2:8, Psa 2:10).
(c) Such, too, is the nature of the promise to those who put their trust in him, and the threatening on those who do not obey him Psa 2:12. This is language which will be seen at once to be entirely applicable to the Messiah, but which cannot be so regarded in respect of any earthly monarch.
(d) There is a strong probability that the psalm is designed to refer to the Messiah, from the fact that they who deny this have not been able to propose any other plausible interpretation, or to show with any degree of probability to whom it does refer. There were no Israelite kings or princes to whom it could be regarded with any show of probability as applicable, unless it were David or Solomon; and yet there are no recorded circumstances in their lives to which it can be regarded as adapted, and there is no substantial agreement among those who maintain that it does refer to either of them. It is maintained by both Rosenmuller and DeWette that it cannot relate to David or Solomon. Some of the modern Jews maintain that it was composed by David respecting himself when the Philistines came up against him Sa2 5:17; but this is manifestly an erroneous opinion, for not only was there nothing in the occurrence there to correspond with the language of the psalm, but there was at that time no particular consecration of the hill of Zion Psa 2:6, nor was that mount regarded as holy or sacred until after the tabernacle was erected on it, which was after the Philistine war. The same remark may be made substantially of the supposition that it refers to the rebellion of Absalom, or to any of the circumstances in which David was placed. And there is still less reason for supposing that it refers to Solomon, for there is no mention of any rebellion against him; of any general attempt to throw off his yoke; of any solemn consecration of him as king in consequence of, or in spite of such an attempt.
(e) The psalm agrees with the account of the Messiah, or is in its general structure and details applicable to him. This will be shown in the exposition, and indeed is manifest on the face of it. The only plausible objection to this view is, as stated by DeWette, "According to the doctrine of Christianity, the Messiah is no conqueror of nations, bearing an iron scepter; his kingdom is not of this world." But to this it may be replied, that all that is meant in Psa 2:9 may be, that he will set up a kingdom over the nations of the earth; that all his enemies will be subdued under him; and that the scepter which he will sway will be firm and irresistible. See, for the applicability of this to the Messiah, the notes at Psa 2:9.
(4) It may be added that the psalm is such as one might expect to find in the poetic writings of the Hebrews, with the views which they entertained of the Messiah. The promised Messiah was the object of deepest interest to their minds. All their hopes centered in him. To him they looked forward as the Great Deliverer; and all their anticipations of what the people of God were to be clustered around him. He was to be a Prince, a Conqueror, a Deliverer, a Saviour. To him the eyes of the nation were directed; he was shadowed forth by their pompous religious rites, and their sacred bards sang his advent. That we should find an entire psalm composed with reference to him, designed to set forth his character and the glory of his reign, is no more than what we should expect to find among a people where poetry is cultivated at all, and where these high hopes were cherished in reference to his advent; and especially if to this view of their national poetry, in itself considered, there be added the idea that the sacred bards wrote under the influence of inspiration, nothing is more natural than that we should expect to find a poetic composition having such a sole and exclusive reference. Nothing would have been more unnatural than that, with these pRev_ailing views and hopes, and with the fact before us that so much of the Old Testament is sacred poetry, we should have found no such production as the second psalm, on the supposition that it had an original and exclusive reference to the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 2:1, The kingdom of Christ; Psa 2:10, Kings are exhorted to accept it.
Carl Friedrich Keil and Franz Delitzsch

The Kingdom of God and of His Christ,to Which Everything Must Bow
The didactic Ps 1:1-6 which began with אשׁרי, is now followed by a prophetic Psalm, which closes with אשׁרי. It coincides also in other respects with Ps 1:1-6, but still more with Psalms of the earlier time of the kings (Ps 59:9; Ps 83:3-9) and with Isaiah's prophetic style. The rising of the confederate nations and their rulers against Jahve and His Anointed will be dashed to pieces against the imperturbable all-conquering power of dominion, which Jahve has entrusted to His King set upon Zion, His Son. This is the fundamental thought, which is worked out with the vivid directness of dramatic representation. The words of the singer and seer begin and end the Psalm. The rebels, Jahve, and His Anointed come forward, and speak for themselves; but the framework is formed by the composer's discourse, which, like the chorus of the Greek drama, expresses the reflexions and feelings which are produced on the spectators and hearers. The poem before us is not purely lyric. The personality of the poet is kept in the background. The Lord's Anointed who speaks in the middle of the Psalm is not the anonymous poet himself. It may, however, be a king of the time, who is here regarded in the light of the Messianic promise, or that King of the future, in whom at a future period the mission of the Davidic kingship in the world shall be fulfilled: at all events this Lord's Anointed comes forward with the divine power and glory, with which the Messiah appears in the prophets.
The Psalm is anonymous. For this very reason we may not assign it to David (Hofm.) nor to Solomon (Ew.); for nothing is to be inferred from Acts 4:25, since in the New Testament "hymn of David" and "psalm" are co-ordinate ideas, and it is always far more hazardous to ascribe an anonymous Psalm to David or Solomon, than to deny to one inscribed לדוד or לשׁלמה direct authorship from David or Solomon. But the subject of the Psalm is neither David (Kurtz) nor Solomon (Bleek). It might be David, for in his reign there is at least one coalition of the peoples like that from which our Psalm takes its rise, vid., 2Kings 10:6 : on the contrary it cannot be Solomon, because in his reign, though troubled towards its close (3Kings 11:14.), no such event occurs, but would then have to be inferred to have happened from this Psalm. We might rather guess at Uzziah (Meier) or Hezekiah (Maurer), both of whom inherited the kingdom in a weakened condition and found the neighbouring peoples alienated from the house of David. The situation might correspond to these times, for the rebellious peoples, which are brought before us, have been hitherto subject to Jahve and His Anointed. But all historical indications which might support the one supposition or the other are wanting. If the God-anointed one, who speaks in Ps 2:7, were the psalmist himself, we should at least know the Psalm was composed by a king filled with a lofty Messianic consciousness. But the dramatic movement of the Psalm up to the ועתה (Ps 2:10) which follows, is opposed to such an identification of the God-anointed one with the poet. But that Alexander Jannaeus (Hitz.), that blood-thirsty ruler, so justly hated by his people, who inaugurated his reign by fratricide, may be both at the same time, is a supposition which turns the moral and covenant character of the Psalm into detestable falsehood. The Old Testament knows no kingship to which is promised the dominion of the world and to which sonship is ascribed (2Kings 7:14; Ps 89:28), but the Davidic. The events of his own time, which influenced the mind of the poet, are no longer clear to us. But from these he is carried away into those tumults of the peoples which shall end in all kingdoms becoming the kingdom of God and of His Christ (Rev_ 11:15; Rev_ 12:10).
In the New Testament this Psalm is cited more frequently than any other. According to Acts 4:25-28, Acts 4:1 and Acts 4:2 have been fulfilled in the confederate hostility of Israel and the Gentiles against Jesus the holy servant of God and against His confessors. In the Epistle to the Hebrews, Ps 110:1-7 and Ps 2:1-12 stand side by side, the former as a witness of the eternal priesthood of Jesus after the order of Melchisedek, the latter as a witness of His sonship, which is superior to that of the angels. Paul teaches us in Acts 13:33, comp. Rom 1:4, how the "to-day" is to be understood. The "to-day" according to its proper fulfilment, is the day of Jesus' resurrection. Born from the dead to the life at the right hand of God, He entered on this day, which the church therefore calls dies regalis, upon His eternal kingship.
The New Testament echo of this Psalm however goes still deeper and further. The two names of the future One in use in the time of Jesus, ὁ Χριστὸς and ὁ υἱὸς τοῦ θεοῦ, Jn 1:50; Mt 26:63 (in the mouth of Nathanael and of the High Priest) refer back to this Ps. and Dan 9:25, just as ὁ υἱὸς τοῦ ἀνθρώπου incontrovertibly refers to Ps 8:5 and Dan 7:13. The view maintained by De Wette and Hupfeld, that the Psalm is not applicable to the Christian conceptions of the Messiah, seems almost as though these were to be gauged according to the authoritative utterances of the professorial chair and not according to the language of the Apostles. Even in the Apocalypse, Ps 19:15; Ps 12:5, Jesus appears exactly as this Psalm represents Him, as ποιμαίνων τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ. The office of the Messiah is not only that of Saviour but also of Judge. Redemption is the beginning and the judgment the end of His work. It is to this end that the Psalm refers. The Lord himself frequently refers in the Gospels to the fact of His bearing side by side with the sceptre of peace and the shepherd's staff, the sceptre of iron also, Mt 24:50., Mt 21:44, Lk 19:27. The day of His coming is indeed a day of judgment-the great day of the ὀργὴ τοῦ ἀγνίου, Rev_ 6:17, before which the ultra-spiritual Messianic creations of enlightened exegetes will melt away, just as the carnal Messianic hopes of the Jews did before His first coming.
John Gill
INTRODUCTION TO PSALM 2
This psalm is the second in order, and so it is called in Acts 13:33; which shows that the book of Psalms was in the same form in the apostles' days as now, and as it ever had been; and though it is without a title, yet certain it is that it is a psalm of David, since the twelve apostles of Christ with one voice ascribe it to him, in which no doubt they the generally received sense of the Jewish Acts 4:24; and the Messiah is the subject of and that it is a prophecy concerning him, his person, office, and kingdom, appears from the express mention of the Lord's Anointed, or Messiah, in his being set as King over Zion, notwithstanding the opposition made against him; from the person spoken of being called the Son of God, and that in such sense as angels and men are not, and therefore cannot belong to any creature; and from his having so large an inheritance, and such power over the Heathen; and from the reverence, service, and obedience due to him from the kings and judges of the earth; and from the trust and confidence which is to be put in him, which ought not to be placed but in a divine Person; and more especially this appears from several passages cited out of it in the New Testament, and applied to the Messiah, Acts 4:25, to which may be added, that the ancient Jewish doctors interpreted this psalm of the Messiah (s); and some of the modern ones own that it may be understood either of David or of the Messiah, and that some things are clearer of the Messiah than of David (t); and some particular passages in it are applied to him both by ancient and later writers among the Jews, as Ps 2:1, "Why do the Heathen rage", &c.
(u); Ps 2:6, "I have set", &c. (w); Ps 2:7, "I will declare the decree", &c. (x), and Ps 2:8, "Ask of me", &c. (y); and we may very safely interpret the whole of him.
(s) Jarchi in loc. (t) Kimchi in v. 12. & Aben Ezra in v. 6. 12. (u) T. Bab. Avodah Zarah, fol. 3. 2. Pirke Eliezer, c. 19. (w) R. Saadiah Gaon in Dan. vii. 13. (x) Yalkut Simeoni, par. 2. fol. 90. 2. Zohar in Numb. fol. 82. 2. Maimon in Misn Sanhedrin, c. 11. 1. & Abarbinel Mashmiah Jeshuah, fol. 37. 4. &. 38. 1. (y) T. Bab. Succah, fol. 52. 1. & Bereshit Rabba, s. 44. fol. 38. 4.
2:02:0: ՚Ի Հեբրայեցւոց գրոց երկոքեան սոքա ընդ մի համար են։ Սաղմոս. Բ[6555][6556]։[6555] ՚Ի Հեբրայեցւոց գրոց երկոքեան սոքա ընդ մի համար են[6556] Վերնագիրք իւրաքանչիւր սաղմոսաց, որ աստէն նօտր ասացեալ գրով եդան, ամենայն գրչագիր օրինակք մեր կարմրադեղով գրեալ՝ զանազանեն յաղօթական բանիցն։ ՚Ի վերայ սաղմոսիս ոմանք դնեն. Անվերնագիր ՚ի Հեբրայեցւոց. երկոքին սոքա ընդ մի համարի են։
0Անվերնագիր, եբրայերէնում այս երկուսը մի համարի տակ են

Անվերնագիր ի Հեբրայեցւոցն գրոց երկոքեան սոքա ընդ մի համար են:

2:0: ՚Ի Հեբրայեցւոց գրոց երկոքեան սոքա ընդ մի համար են։ Սաղմոս. Բ[6555][6556]։
[6555] ՚Ի Հեբրայեցւոց գրոց երկոքեան սոքա ընդ մի համար են
[6556] Վերնագիրք իւրաքանչիւր սաղմոսաց, որ աստէն նօտր ասացեալ գրով եդան, ամենայն գրչագիր օրինակք մեր կարմրադեղով գրեալ՝ զանազանեն յաղօթական բանիցն։ ՚Ի վերայ սաղմոսիս ոմանք դնեն. Անվերնագիր ՚ի Հեբրայեցւոց. երկոքին սոքա ընդ մի համարի են։
0Անվերնագիր, եբրայերէնում այս երկուսը մի համարի տակ են
zohrab-1805▾ eastern-1994▾ western am▾
2:02:0 Псалом Давида.
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2:0 Псалом Давида.
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ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
2:12:1: Ընդէ՞ր խռովեցան հեթանոսք. եւ ժողովուրդք խորհեցան ՚ի սնոտիս[6557]։ [6557] Ոմանք.Խորհեցան սնոտիս։
1 Ինչո՞ւ խռովութիւն արեցին հեթանոսները, եւ ժողովուրդները դատարկ բաներ խորհեցին:
2 Ինչո՞ւ հեթանոսները խռովութիւն կ’ընեն Ու ժողովուրդները պարապ բան կը մտածեն,
Ընդէ՞ր խռովեցան հեթանոսք, եւ ժողովուրդք խորհեցան ի սնոտիս:

2:1: Ընդէ՞ր խռովեցան հեթանոսք. եւ ժողովուրդք խորհեցան ՚ի սնոտիս[6557]։
[6557] Ոմանք.Խորհեցան սնոտիս։
1 Ինչո՞ւ խռովութիւն արեցին հեթանոսները, եւ ժողովուրդները դատարկ բաներ խորհեցին:
2 Ինչո՞ւ հեթանոսները խռովութիւն կ’ընեն Ու ժողովուրդները պարապ բան կը մտածեն,
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Зачем мятутся народы, и племена замышляют тщетное?
2:1 ἵνα ινα so; that τί τις.1 who?; what? ἐφρύαξαν φρυασσω tumultuous ἔθνη εθνος nation; caste καὶ και and; even λαοὶ λαος populace; population ἐμελέτησαν μελεταω concerned with κενά κενος hollow; empty
2:1 לָ֭מָּה ˈlāmmā לָמָה why רָגְשׁ֣וּ rāḡᵊšˈû רגשׁ be in turmoil גֹויִ֑ם ḡôyˈim גֹּוי people וּ֝ ˈû וְ and לְאֻמִּ֗ים lᵊʔummˈîm לְאֹם people יֶהְגּוּ־ yehgû- הגה mutter רִֽיק׃ rˈîq רִיק emptiness
2:1. quare turbabuntur gentes et tribus meditabuntur inaniaWhy have the Gentiles raged, and the people devised vain things?
1. Why do the nations rage, and the peoples imagine a vain thing?
2:1. Why have the Gentiles been seething, and why have the people been pondering nonsense?
2:1. Why do the heathen rage, and the people imagine a vain thing?
Why do the heathen rage, and the people imagine a vain thing:

2:1 Зачем мятутся народы, и племена замышляют тщетное?
2:1
ἵνα ινα so; that
τί τις.1 who?; what?
ἐφρύαξαν φρυασσω tumultuous
ἔθνη εθνος nation; caste
καὶ και and; even
λαοὶ λαος populace; population
ἐμελέτησαν μελεταω concerned with
κενά κενος hollow; empty
2:1
לָ֭מָּה ˈlāmmā לָמָה why
רָגְשׁ֣וּ rāḡᵊšˈû רגשׁ be in turmoil
גֹויִ֑ם ḡôyˈim גֹּוי people
וּ֝ ˈû וְ and
לְאֻמִּ֗ים lᵊʔummˈîm לְאֹם people
יֶהְגּוּ־ yehgû- הגה mutter
רִֽיק׃ rˈîq רִיק emptiness
2:1. quare turbabuntur gentes et tribus meditabuntur inania
Why have the Gentiles raged, and the people devised vain things?
2:1. Why have the Gentiles been seething, and why have the people been pondering nonsense?
2:1. Why do the heathen rage, and the people imagine a vain thing?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. "Мятутся" - волнуются, "замышляют тщетное" - замышляют не осуществимое; "цари" - высшие правители государства, "князья" - военачальники. Под Помазанником Давид мог разуметь себя, так как он получил власть над народом еврейским от Бога через помазание его пророком Самуилом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Why do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 Yet have I set my king upon my holy hill of Zion.
We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called the prince of the power of the very air we breathe in and the god of the world we live in. He knows very well that, as the Messiah's kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here,
I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, v. 1-3. One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ--a sign that it was from heaven, for the opposition was plainly from hell originally.
1. We are here told who would appear as adversaries to Christ and the devil's instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the heathen, the people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David's coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Acts iv. 27.
2. Who it is that they quarrel with, and muster up all their forces against; it is against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they have hated both me and my Father, John xv. 24. The great author of our holy religion is here called the Lord's anointed, or Messiah, or Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church's head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay, therefore they are against him, because they are impatient of God's authority, envious at Christ's advancement, and have a rooted enmity to the Spirit of holiness.
3. The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They rage and fret; they gnash their teeth for vexation at the setting up of Christ's kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luke xiii. 14; John xi. 47; Acts v. 17, 33; xix. 28. Idolaters raged at the discovery of their folly, the chief priests and Pharisees at the eclipsing of their glory and the shaking of their usurped dominion. Those that did evil raged at the light. (2.) It is a deliberate and politic opposition. They imagine or meditate, that is, they contrive means to suppress the rising interests of Christ's kingdom and are very confident of the success of their contrivances; they promise themselves that they shall run down religion and carry the day. (3.) It is a resolute and obstinate opposition. They set themselves, set their faces as a flint and their hearts as an adamant, in defiance of reason, and conscience, and all the terrors of the Lord; they are proud and daring, like the Babel-builders, and will persist in their resolution, come what will. (4.) It is a combined and confederate opposition. They take counsel together, to assist and animate one another in this opposition; they carry their resolutions nemine contradicente--unanimously, that they will push on the unholy war against the Messiah with the utmost vigour: and thereupon councils are called, cabals are formed, and all their wits are at work to find out ways and means for the preventing of the establishment of Christ's kingdom, Ps. lxxxiii. 5.
4. We are here told what it is they are exasperated at and what they aim at in this opposition (v. 3): Let us break their bands asunder. They will not be under any government; they are children of Belial, that cannot endure the yoke, at least the yoke of the Lord and his anointed. They will be content to entertain such notions of the kingdom of God and the Messiah as will serve them to dispute of and to support their own dominion with: if the Lord and his anointed will make them rich and great in the world, they will bid them welcome; but if they will restrain their corrupt appetites and passions, regulate and reform their hearts and lives, and bring them under the government of a pure and heavenly religion, truly then they will not have this man to reign over them, Luke xix. 14. Christ has bands and cords for us; those that will be saved by him must be ruled by him; but they are cords of a man, agreeable to right reason, and bands of love, conducive to our true interest: and yet against those the quarrel is. Why do men oppose religion but because they are impatient of its restraints and obligations? They would break asunder the bands of conscience they are under and the cords of God's commandments by which they are called to tie themselves out from all sin and to themselves up to all duty; they will not receive them, but cast them away as far from them as they can.
5. They are here reasoned with concerning it, v. 1. Why do they do this? (1.) They can show no good cause for opposing so just, holy, and gracious a government, which will not interfere with the secular powers, nor introduce any dangerous principles hurtful to kings or provinces; but, on the contrary, if universally received, would bring a heaven upon earth. (2.) They can hope for no good success in opposing so powerful a kingdom, with which they are utterly unable to contend. It is a vain thing; when they have done their worst Christ will have a church in the world and that church shall be glorious and triumphant. It is built upon a rock, and the gates of hell shall not prevail against it. The moon walks in brightness, though the dogs bark at it.
II. The mighty conquest gained over all this threatening opposition. If heaven and earth be the combatants, it is easy to foretel which will be the conqueror. Those that make this mighty struggle are the people of the earth, and the kings of the earth, who, being of the earth, are earthy; but he whom they contest with is one that sits in the heavens, v. 4. He is in the heaven, a place of such a vast prospect that he can oversee them all and all their projects; and such is his power that he can overcome them all and all their attempts. He sits there, as one easy and at rest, out of the reach of all their impotent menaces and attempts. There he sits as Judge in all the affairs of the children of men, perfectly secure of the full accomplishment of all his own purposes and designs, in spite of all opposition, Ps. xxix. 10. The perfect repose of the Eternal Mind may be our comfort under all the disquietments of our mind. We are tossed on earth, and in the sea, but he sits in the heavens, where he has prepared his throne for judgment; and therefore,
1. The attempts of Christ's enemies are easily ridiculed. God laughs at them as a company of fools. He has them, and all their attempts, in derision, and therefore the virgin, the daughter of Zion, has despised them, Isa. xxxvii. 22. Sinners' follies are the just sport of God's infinite wisdom and power; and those attempts of the kingdom of Satan which in our eyes are formidable in his are despicable. Sometimes God is said to awake, and arise, and stir up himself, for the vanquishing of his enemies; here is said to sit still and vanquish them; for the utmost operations of God's omnipotence create no difficulty at all, nor the least disturbance to his eternal rest.
2. They are justly punished, v. 5. Though God despises them as impotent, yet he does not therefore wink at them, but is justly displeased with them as impudent and impious, and will make the most daring sinners to know that he is so and to tremble before him. (1.) Their sin is a provocation to him. He is wroth; he is sorely displeased. We cannot expect that God should be reconciled to us, or well pleased in us, but in and through the anointed; and therefore, if we affront and reject him, we sin against the remedy and forfeit the benefit of his interposition between us and God. (2.) His anger will be a vexation to them; if he but speak to them in his wrath, even the breath of his mouth will be their confusion, slaughter, and consumption, Isa. xi. 4; 2 Thess. ii. 8. He speaks, and it is done; he speaks in wrath, and sinners are undone. As a word made us, so a word can unmake us again. Who knows the power of his anger? The enemies rage, but cannot vex God. God sits still, and yet vexes them, puts them in to a consternation (as the word is), and brings them to their wits' end: his setting up this kingdom of his Son, in spite of them, is the greatest vexation to them that can be. They were vexatious to Christ's good subjects; but the day is coming when vexation shall be recompensed to them.
3. They are certainly defeated, and all their counsels turned headlong (v. 6): Yet have I set my king upon my holy hill of Zion. David was advanced to the throne, and became master of the strong-hold of Zion, notwithstanding the disturbance given him by the malcontents in his kingdom, and particularly the affronts he received from the garrison of Zion, who taunted him with their blind and their lame, their maimed soldiers, 2 Sam. v. 6. The Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement. (1.) Jesus Christ is a King, and is invested by him who is the fountain of power with the dignity and authority of a sovereign prince in the kingdom both of providence and grace. (2.) God is pleased to call him his King, because he is appointed by him, and entrusted for him with the sole administration of government and judgment. He is his King, for he is dear to the Father, and one in whom he is well pleased. (3.) Christ took not this honour to himself, but was called to it, and he that called him owns him: I have set him; his commandment, his commission, he received from the Father. (4.) Being called to this honour, he was confirmed in it; high places (we say) are slippery places, but Christ, being raised, is fixed: "I have set him, I have settled him." (5.) He is set upon Zion, the hill of God's holiness, a type of the gospel church, for on that the temple was built, for the sake of which the whole mount was called holy. Christ's throne is set up in his church, that is, in the hearts of all believers and in the societies they form. The evangelical law of Christ is said to go forth from Zion (Isa. ii. 3, Mic. iv. 2), and therefore that is spoken of as the head-quarters of this general, the royal seat of this prince, in whom the children of men shall be joyful.
We are to sing these verses with a holy exultation, triumphing over all the enemies of Christ's kingdom (not doubting but they will all of them be quickly made his footstool), and triumphing in Jesus Christ as the great trustee of power; and we are to pray, in firm belief of the assurance here given, "Father in heaven, Thy kingdom come; let thy Son's kingdom come."
Adam Clarke: Commentary on the Bible - 1831
2:1: Why do the heathen rage - It has been supposed that David composed this Psalm after he had taken Jerusalem from the Jebusites, and made it the head of the kingdom; Sa2 5:7-9. The Philistines, hearing this, encamped in the valley of Rephaim, nigh to Jerusalem, and Josephus, Antiq. lib. 7: c. 4, says that all Syria, Phoenicia, and the other circumjacent warlike people, united their armies to those of the Philistines, in order to destroy David before he had strengthened himself in the kingdom. David, having consulted the Lord, Sa2 5:17-19, gave them battle, and totally overthrew the whole of his enemies. In the first place, therefore, we may suppose that this Psalm was written to celebrate the taking of Jerusalem, and the overthrow of all the kings and chiefs of the neighboring nations. In the second place we find from the use made of this Psalm by the apostles, Act 4:27, that David typified Jesus Christ; and that the Psalm celebrates the victories of the Gospel over the Philistine Jews, and all the confederate power of the heathen governors of the Roman empire.
The heathen, גוים goyim, the nations; those who are commonly called the Gentiles.
Rage, רגשו rageshu, the gnashing of teeth, and tumultuously rushing together, of those indignant and cruel people, are well expressed by the sound as well as the meaning of the original word. A vain thing. Vain indeed to prevent the spread of the Gospel in the world. To prevent Jesus Christ, the King of kings, and Lord of lords, from having the empire of his own earth. So vain were their endeavors that every effort only tended to open and enlarge the way for the all-conquering sway of the scepter of righteousness.
Albert Barnes: Notes on the Bible - 1834
2:1: Why do the heathen rage - "Why do nations make a noise?" Prof. Alexander. The word "heathen" here - גוים gô yim - means properly "nations," with out respect, so far as the word is concerned, to the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own; and as those nations were in fact pagans, or idolators, the word came to have this signification. Neh 5:8; Jer 31:10; Eze 23:30; Eze 30:11; compare אדם 'â dâ m, Jer 32:20. The word Gentile among the Hebrews (Greek, ἔθνος ethnos expressed the same thing. Mat 4:15; Mat 6:32; Mat 10:5, Mat 10:18; Mat 12:21, et soepe. The word rendered "rage" - רגשׁ râ gash - means to make a noise or tumult, and would be expressive of violent commotion or agitation. It occurs in the Hebrew Scriptures only in this place, though the corresponding Chaldee word - רגשׁ regash is found in Dan 6:6, Dan 6:11, Dan 6:15 - rendered in Dan 6:6, "assembled together," in the margin "came tumultuously," - and in Dan 6:11, Dan 6:15, rendered "assembled." The psalmist here sees the nations in violent agitation or commotion, as if under high excitement, engaged in accomplishing some purpose - rushing on to secure something, or to pRev_ent something. The image of a mob, or of a tumultuous unregulated assemblage, would probably convey the idea of the psalmist. The word itself does not enable us to determine how extensive this agitation would be, but it is evidently implied that it would be a somewhat general movement; a movement in which more than one nation or people would participate. The matter in hand was something that affected the nations generally, and which would produce violent agitation among them.
And the people - לאמים Le'umiym. A word expressing substantially the same idea, that of people, or nations, and referring here to the same thing as the word rendered "heathen" - according to the laws of Hebrew parallelism in poetry. It is the people here that are seen in violent agitation: the conduct of the rulers, as associated with them, is referred to in the next verse.
Imagine - Our word "imagine" does not precisely express the idea here. We mean by it, "to form a notion or idea in the mind; to fancy." Webster. The Hebrew word, הגה hâ gâ h, is the same which, in Psa 1:2, is rendered "meditate." See the notes at that verse. It means here that the mind is engaged in deliberating on it; that it plans, devises, or forms a purpose; - in other words, the persons referred to are thinking about some purpose which is here called a vain purpose; they are meditating some project which excites deep thought, but which cannot be effectual.
A vain thing - That is, which will prove to be a vain thing, or a thing which they cannot accomplish. It cannot mean that they were engaged in forming plans which they supposed would be vain - for no persons would form such plans; but that they were engaged in designs which the result would show to be unsuccessful. The reference here is to the agitation among the nations in respect to the divine purpose to set up the Messiah as king over the world, and to the opposition which this would create among the nations of the earth. See the notes at Psa 2:2. An ample fulfillment of this occurred in the opposition to him when he came in the flesh, and in the resistance everywhere made since his death to his reign upon the earth. Nothing has produced more agitation in the world (compare Act 17:6), and nothing still excites more determined resistance. The truths taught in this verse are:
(1) that sinners are opposed - even so much as to produce violent agitation of mind, and a fixed and determined purpose - to the plans and decrees of God, especially with respect to the reign of the Messiah; and
(2) that their plans to resist this will be vain and ineffectual; wisely as their schemes may seem to be laid, and determined as they themselves are in regard to their execution, yet they must find them vain.
What is implied here of the particular plans against the Messiah, is true of all the purposes of sinners, when they array themselves against the government of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: am 2963, bc 1042
Why: Psa 18:42, Psa 46:6, Psa 83:4-8; Isa 8:9; Luk 18:32; Act 4:25
rage: or, tumultuously assemble, Luk 22:1, Luk 22:2, Luk 22:5, Luk 22:22, Luk 22:23; Act 16:22, Act 17:5, Act 17:6, Act 19:28-32
people: Mat 21:38; Joh 11:49, Joh 11:50; Act 5:33; Rev 17:14
imagine: Heb. meditate
Carl Friedrich Keil and Franz Delitzsch
2:1
The Psalm begins with a seven line strophe, ruled by an interrogative Wherefore. The mischievous undertaking condemns itself, It is groundless and fruitless. This certainty is expressed, with a tinge of involuntary astonishment, in the question. למּה followed by a praet. enquires the ground of such lawlessness: wherefore have the peoples banded together so tumultuously (Aquila: ἐθορυβήθησαν)? and followed by a fut., the aim of this ineffectual action: wherefore do they imagine emptiness? ריק might be adverbial and equivalent to לריק, but it is here, as in Ps 4:3, a governed accusative; for הגה which signifies in itself only quiet inward musing and yearning, expressing itself by a dull muttering (here: something deceitful, as in Ps 38:13), requires an object. By this ריק the involuntary astonishment of the question justifies itself: to what purpose is this empty affair, i.e., devoid of reason and continuance? For the psalmist, himself a subject and member of the divine kingdom, is too well acquainted with Jahve and His Anointed not to recognise beforehand the unwarrantableness and impotency of such rebellion. That these two things are kept in view, is implied by Ps 2:2, which further depicts the position of affairs without being subordinated to the למה. The fut. describes what is going on at the present time: they set themselves in position, they take up a defiant position (התיצּב as in 1Kings 17:16), after which we again (comp. the reverse order in Ps 83:6) have a transition to the perf. which is the more uncoloured expression of the actual: נוסד (with יחד as the exponent of reciprocity) prop. to press close and firm upon one another, then (like Arab. sâwada, which, according to the correct observation of the Turkish Kamus, in its signification clam cum aliquo locutus est, starts from the very same primary meaning of pressing close to any object): to deliberate confidentially together (as Ps 31:14 and נועץ Ps 71:10). The subjects מלכי־ארץ and רוזנים (according to the Arabic razuna, to be weighty: the grave, dignitaries, σεμνοί, augusti) are only in accordance with the poetic style without the article. It is a general rising of the people of the earth against Jahve and His משׁיח, Χριστὸς, the king anointed by Him by means of the holy oil and most intimately allied to Him. The psalmist hears (Ps 2:3) the decision of the deliberating princes. The pathetic suff. êmō instead of êhém refers back to Jahve and His Anointed. The cohortatives express the mutual kindling of feeling; the sound and rhythm of the exclamation correspond to the dull murmur of hatred and threatening defiance: the rhythm is iambic, and then anapaestic. First they determine to break asunder the fetters (מוסרות = מאסרות) to which the את, which is significant in the poetical style, points, then to cast away the cords from them (ממּנוּ a nobis, this is the Palestinian mode of writing, whereas the Babylonians said and wrote mimeenuw a nobis in distinction from ממּנוּ ab eo, B. Sota 35a) partly with the vexation of captives, partly with the triumph of freedmen. They are, therefore, at present subjects of Jahve and His Anointed, and not merely because the whole world is Jahve's, but because He has helped His Anointed to obtain dominion over them. It is a battle for freedom, upon which they are entering, but a freedom that is opposed to God.
Geneva 1599
2:1 Why do the (a) heathen rage, and the people imagine a vain thing?
(a) The conspiracy of the Gentiles, the murmuring of the Jews and power of kings cannot prevail against Christ.
John Gill
2:1 Why do the Heathen rage,.... Or "the nations"; which some understand of the Jews, who are so called, Gen 17:5; because of their various tribes; and of their rage against the Messiah there have been many instances; as when they gnashed upon him with their teeth, and at several times took up stones to stone him, and cried out in a most furious and wrathful manner, crucify him, crucify him, Lk 4:28; though it is best to interpret it of the Gentiles, as the apostles seem to do in Acts 4:27. The Hebrew word translated "rage" is by one Jewish writer (z) explained by "associate" or "meet together"; and which is often the sense of the word in the Syriac and Chaldee languages, in which it is more used; and another (a) says, that it is expressive of "gathering together, and of a multitude"; it intends a tumultuous gathering together, as is that of a mob, with great confusion and noise (b); and so the Gentiles, the Roman soldiers, gathered together, even multitudes of them, and came out with Judas at the head of them, with swords and staves, to apprehend Christ and bring him to the chief priests and elders, Mt 26:47; these assembled together in Pilate's hall, when Christ was condemned to be crucified, and insulted him in a most rude and shocking manner, Mt 26:2; and many are the instances of the Gentiles rising in mobs, and appearing in riotous assemblies, making tumults and uproars against the apostles to oppose them, and the spread of the Gospel by them; to which they were sometimes instigated by the unbelieving Jews, and sometimes by their own worldly interest; see Acts 13:50, to which may be added, as instances of this tumult and rage, the violent persecutions both of the Pagan emperors and of the Papists, which last are called Gentiles as well as the other; for this respects the kingdom of Christ, or the Gospel dispensations, from the beginning to the end;
and the people imagine a vain thing? by "the people" are meant the people of Israel, who were once God's peculiar people, and who were distinguished by him with peculiar favours above all others, and in whom this prophecy has been remarkably fulfilled; they imagine it and meditated a vain thing when they thought the Messiah would be a temporal King, and set up a kingdom, on earth in great worldly splendour and glory, and rejected Jesus, the true Messiah, because he did not answer to these their carnal imaginations; they meditated a vain thing when they sought to take away the good name and reputation of Christ, by fixing opprobrious names and injurious charges upon him, for Wisdom has been justified of her children, Mt 11:19; and so they did when they meditated his death, with those vain hopes that he should die and his name perish, and should lie down in the grave and never rise more, Ps 41:5; for he not only rose from the dead, but his name was more famous after his death than before; they imagined a vain thing when they took so much precaution to prevent the disciples stealing his body out of the sepulchre, and giving out that he was risen from the dead, and more especially when he was risen, to hire the soldiers to tell a lie in order to stifle and discredit the report of it; they meditated vain things when they attempted to oppose the apostles, and hinder the preaching of the Gospel by them, which they often did, as the Acts of the Apostles testify; and it was after one of these attempts that the apostles, in their address to God, made use of this very passage of Scripture, Acts 4:2; and they still meditate a vain thing in that they imagine Jesus of Nazareth is not the Messiah, and that the Messiah is not yet come; and in that they are expecting and looking for him. Now the Psalmist, or the Holy Ghost by him, asks "why" all this? what should move the Gentiles and the Jews to so much rage, tumult, and opposition against an holy and innocent person, and who went about doing good as he did? what end they could have in it, or serve by it? and how they could expect to succeed? what would all their rage and not, and vain imagination, signify? it is strongly suggested hereby that it would all be in vain and to no purpose, as well as what follows.
(z) Aben Ezra in loc. (a) R. Sol. Ben Melech in Ioc. (b) "congregrant se turmatim", Vatablus; "eum tumultu", Munster, Tigurine version.
John Wesley
2:1 Heathen - Who did so against David, 2Kings 5:6, 2Kings 5:17; 1Chron 14:8, and against Christ, Lk 18:32; Acts 4:25, &c.
Robert Jamieson, A. R. Fausset and David Brown
2:1 The number and authorship of this Psalm are stated (Acts 4:25; Acts 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in Heb 1:5; Heb 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king. (Ps 2:1-12)
Why do the heathen, &c.--Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion.
heathen--nations generally, not as opposed to Jews.
the people--or, literally, "peoples," or races of men.
2:22:2: Յանդիմա՛ն եղեն թագաւորք երկրի, եւ իշխանք ժողովեցան ՚ի միասին վասն Տեառն եւ վասն Օծելոյ նորա[6558]։ [6558] Ոմանք.Եւ իշխանք ժողովրդոց ժողո՛՛։
2 Հաւաքուեցին երկրի թագաւորները, եւ միաւորուեցին իշխաններն ընդդէմ Տիրոջ ու նրա օծեալի՝ ասելով.
2 Երկրի թագաւորները ինքզինքնին կը հաստատեն Ու իշխանները մէկտեղ խորհուրդ կ’ընեն Տէրոջը դէմ ու անոր Օծեալին դէմ,
Յանդիման եղեն թագաւորք երկրի, եւ իշխանք ժողովեցան ի միասին [4]վասն Տեառն եւ [5]վասն Օծելոյ նորա:

2:2: Յանդիմա՛ն եղեն թագաւորք երկրի, եւ իշխանք ժողովեցան ՚ի միասին վասն Տեառն եւ վասն Օծելոյ նորա[6558]։
[6558] Ոմանք.Եւ իշխանք ժողովրդոց ժողո՛՛։
2 Հաւաքուեցին երկրի թագաւորները, եւ միաւորուեցին իշխաններն ընդդէմ Տիրոջ ու նրա օծեալի՝ ասելով.
2 Երկրի թագաւորները ինքզինքնին կը հաստատեն Ու իշխանները մէկտեղ խորհուրդ կ’ընեն Տէրոջը դէմ ու անոր Օծեալին դէմ,
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Восстают цари земли, и князья совещаются вместе против Господа и против Помазанника Его.
2:2 παρέστησαν παριστημι stand by; present οἱ ο the βασιλεῖς βασιλευς monarch; king τῆς ο the γῆς γη earth; land καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler συνήχθησαν συναγω gather ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him κατὰ κατα down; by τοῦ ο the κυρίου κυριος lord; master καὶ και and; even κατὰ κατα down; by τοῦ ο the χριστοῦ χριστος Anointed αὐτοῦ αυτος he; him διάψαλμα διαψαλμα interlude; rest
2:2 יִ֥תְיַצְּב֨וּ׀ yˌiṯyaṣṣᵊvˌû יצב stand מַלְכֵי־ malᵊḵê- מֶלֶךְ king אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and רֹוזְנִ֥ים rôzᵊnˌîm רזן be weighty נֹֽוסְדוּ־ nˈôsᵊḏû- יסד close יָ֑חַד yˈāḥaḏ יַחַד gathering עַל־ ʕal- עַל upon יְ֝הוָה [ˈyhwāh] יְהוָה YHWH וְ wᵊ וְ and עַל־ ʕal- עַל upon מְשִׁיחֹֽו׃ mᵊšîḥˈô מָשִׁיחַ anointed
2:2. consurgent reges terrae et principes tractabunt pariter adversum Dominum et adversum christum eiusThe kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
2. The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, ,
2:2. The kings of the earth have stood up, and the leaders have joined together as one, against the Lord and against his Christ:
2:2. The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, [saying],
The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed:

2:2 Восстают цари земли, и князья совещаются вместе против Господа и против Помазанника Его.
2:2
παρέστησαν παριστημι stand by; present
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
συνήχθησαν συναγω gather
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
κατὰ κατα down; by
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
κατὰ κατα down; by
τοῦ ο the
χριστοῦ χριστος Anointed
αὐτοῦ αυτος he; him
διάψαλμα διαψαλμα interlude; rest
2:2
יִ֥תְיַצְּב֨וּ׀ yˌiṯyaṣṣᵊvˌû יצב stand
מַלְכֵי־ malᵊḵê- מֶלֶךְ king
אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth
וְ wᵊ וְ and
רֹוזְנִ֥ים rôzᵊnˌîm רזן be weighty
נֹֽוסְדוּ־ nˈôsᵊḏû- יסד close
יָ֑חַד yˈāḥaḏ יַחַד gathering
עַל־ ʕal- עַל upon
יְ֝הוָה [ˈyhwāh] יְהוָה YHWH
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מְשִׁיחֹֽו׃ mᵊšîḥˈô מָשִׁיחַ anointed
2:2. consurgent reges terrae et principes tractabunt pariter adversum Dominum et adversum christum eius
The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
2:2. The kings of the earth have stood up, and the leaders have joined together as one, against the Lord and against his Christ:
2:2. The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, [saying],
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: Against his anointed - על משיחיה al Meshichiah, "Against his Messiah." - Chaldee. But as this signifies the anointed person, it may refer first to David, as it does secondly to Christ.
Albert Barnes: Notes on the Bible - 1834
2:2: The kings of the earth - This verse is designed to give a more specific form to the general statement in Psa 2:1. In the first verse the psalmist sees a general commotion among the nations as engaged in some plan that he sees must be a vain one; here he describes more particularly the cause of the excitement, and gives a nearer view of what is occurring. He now sees kings and rulers engaged in a specific and definite plot against Yahweh and against His Anointed. The word "kings" here is a general term, which would be applicable to all rulers - as the kingly government was the only one then known, and the nations were under the control of absolute monarchs. A sufficient fulfillment would be found, however, if any rulers were engaged in doing what is here described.
Set themselves - Or, take their stand. The latter expression would perhaps better convey the sense of the original. It is the idea of taking a stand, or of setting themselves in array, which is denoted by the expression; - they combine; they resolve; they are fixed in their purpose. Compare Exo 2:4; Exo 19:17; Exo 34:5. The attitude here is that of firm or determined resistance.
And the rulers - A slight addition to the word kings. The sense is, that there was a general combination among all classes of rulers to accomplish what is here specified. It was not confined to any one class.
Take counsel together - Consult together. Compare Psa 31:13, "While they took counsel together against me." The word used here, יחד yachad, means properly to found, to lay the foundation of, to establish; then, to be founded (Niphal); to support oneself; to lean upon - as, for example, to lean upon the elbow. Thus used, it is employed with reference to persons reclining or leaning upon a couch or cushion, especially as deliberating together, as the Orientals do in the divan or council. Compare the notes at Psa 83:3. The idea here is that of persons assembled to deliberate on an important matter.
Against the Lord - Against Jehovah - the small capitals of "Lord" in our common version indicating that the original word is Yahweh. The meaning is, that they were engaged in deliberating against Yahweh in respect to the matter here referred to - to wit, his purpose to place the "Anointed One," his King (Psa 2:6), on the hill of Zion. It is not meant that they were in other respects arrayed against him, though it is true in fact that opposition to God in one respect may imply that there is an aversion to him in all respects, and that the same spirit which would lead men to oppose him in any one of his purposes would, if carried out, lead them to oppose him in all things.
And against his Anointed - - משׁיחו meshı̂ ychô - his Messiah: hence, our word Messiah, or Christ. The word means "Anointed," and the allusion is to the custom of anointing kings and priests with holy oil when setting them apart to office, or consecrating them to their work. Compare Mat 1:1, note; Dan 9:26, note. The word Messiah, or Anointed, is therefore of so general a character in its signification that its mere use would not determine to whom it was to be applied - whether to a king, to a priest, or to the Messiah properly so called. The reference is to be determined by something in the connection. All that the word here necessarily implies is, that there was some one whom Yahweh regarded as his Anointed one, whether king or priest, against whom the rulers of the earth had arrayed themselves. The subsequent part of the psalm Psa 2:6-7 enables us to ascertain that the reference here is to one who was a King, and that he sustained to Yahweh the relation of a Son. The New Testament, and the considerations suggested in the introduction to the psalm (Section 4), enable us to understand that the reference is to the Messiah properly so called - Jesus of Nazareth. This is expressly declared Act 4:25-27 to have had its fulfillment in the purposes of Herod, Pontius Pilate, the Gentiles, and the people of Israel, in rejecting the Saviour and putting him to death. No one can doubt that all that is here stated in the psalm had a complete fulfillment in their combining to reject him and to put him to death; and we are, therefore, to regard the psalm as particularly referring to this transaction. Their conduct was, however, an illustration of the common feelings of rulers and people concerning him, and it was proper to represent the nations in general as in commotion in regard to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: kings: Psa 2:10, Psa 48:4, Psa 110:5; Mat 2:16; Luk 13:31, Luk 23:11, Luk 23:12; Act 12:1-6; Rev 17:12-14
rulers: Mat 26:3, Mat 26:59, Mat 27:1; Act 4:5-8
Lord: Exo 16:7; Pro 21:30; Joh 15:23; Act 9:4
anointed: Psa 45:7, Psa 89:20; Isa 61:1; Joh 1:41, Joh 3:34; Act 10:38; Heb 1:9
John Gill
2:2 The kings of the earth set themselves,.... Rose and stood up in great wrath and fury, and presented themselves in an hostile manner, and opposed the Messiah: as Herod the great, king of Judea, who very early bestirred himself, and sought to take away the life of Jesus in his infancy; and Herod Antipas, tetrarch of Galilee, who is called a king, Mk 6:14; who with his men of war mocked him, and set him at nought; and Pontius Pilate, the governor of Judea, who represented the Roman emperor, and condemned him to death, Mt 27:26; and all the kings of the earth ever since, who ever persecuted Christ in his members, and have set themselves with all their might to hinder the spread of his Gospel and the enlargement of his interest;
and the rulers take counsel together; as did the Jewish sanhedrim, the great court of judicature among the Jews, the members of which were the rulers of the people, who frequently met together and consulted to take away the life of Christ: though it may also include all other governors and magistrates who have entered into schemes
against the Lord, and against his Anointed, or Messiah, Christ: by "the Lord", or Jehovah, which is the great, the glorious, and incommunicable name of God, and is expressive of his eternal being and self-existence, and of his being the fountain of essence to all creatures, is meant God the Father; since he is distinguished from his Son, the Messiah, his anointed One, as Messiah and Christ signify; and who is so called, because he is anointed by God with the Holy Ghost, without measure, to the office of the Mediator, Prophet, Priest, and King; from whom the saints receive the anointing, which teacheth all things, and every grace of the Spirit in measure; and who, after his name, are called Christians. This name of the promised Redeemer was well known among the Jews, Jn 1:41; and which they took from this passage, and from some others;
saying, as follows:
John Wesley
2:2 The kings - Herod, and Pilate and others with or after them. Earth - So called in way of contempt and to shew their madness in opposing the God of heaven. Set - The word denotes the combination of their counsels and forces. Anointed - Against the king whom God hath chosen and exalted.
Robert Jamieson, A. R. Fausset and David Brown
2:2 The kings and rulers lead on their subjects.
set themselves--take a stand.
take counsel--literally, "sit together," denoting their deliberation.
anointed--Hebrew, "Messiah"; Greek, "Christ" (Jn 1:41). Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets (Is 6:1); priests (Ex 30:30); and kings (1Kings 10:1; 1Kings 16:13; 3Kings 1:39). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him (Dan 9:26). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (Mt 27:1; Luke 23:1-25), with the furious mob, are vividly portrayed.
2:32:3: Խզեսցուք զկապանս նոցա, եւ ընկեսցո՛ւք ՚ի մէնջ զլուծ նոցա[6559]։ [6559] Ոմանք ՚ի վերջ տանս նշանակեն՝ Հանգիստ։
3 «Քանդենք նրանց կապանքները եւ թօթափենք նրանց լուծը մեզանից»:
3 Ըսելով. «Կոտրե՛նք անոնց կապերը, Ու մեզմէ ձգե՛նք անոնց լուծը*»։
Խզեսցուք զկապանս նոցա, եւ ընկեսցուք ի մէնջ զլուծ նոցա:

2:3: Խզեսցուք զկապանս նոցա, եւ ընկեսցո՛ւք ՚ի մէնջ զլուծ նոցա[6559]։
[6559] Ոմանք ՚ի վերջ տանս նշանակեն՝ Հանգիստ։
3 «Քանդենք նրանց կապանքները եւ թօթափենք նրանց լուծը մեզանից»:
3 Ըսելով. «Կոտրե՛նք անոնց կապերը, Ու մեզմէ ձգե՛նք անոնց լուծը*»։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 >.
2:3 διαρρήξωμεν διαρρηγνυμι rend; tear τοὺς ο the δεσμοὺς δεσμος bond; confinement αὐτῶν αυτος he; him καὶ και and; even ἀπορρίψωμεν απορριπτω toss away ἀφ᾿ απο from; away ἡμῶν ημων our τὸν ο the ζυγὸν ζυγος yoke αὐτῶν αυτος he; him
2:3 נְֽ֭נַתְּקָה ˈnˈnattᵊqā נתק pull off אֶת־ ʔeṯ- אֵת [object marker] מֹֽוסְרֹותֵ֑ימֹו mˈôsᵊrôṯˈêmô מֹוסֵרָה band וְ wᵊ וְ and נַשְׁלִ֖יכָה našlˌîḵā שׁלך throw מִמֶּ֣נּוּ mimmˈennû מִן from עֲבֹתֵֽימֹו׃ ʕᵃvōṯˈêmô עֲבֹת rope
2:3. disrumpamus vincula eorum et proiciamus a nobis laqueos eorumLet us break their bonds asunder: and let us cast away their yoke from us.
3. Let us break their bands asunder, and cast away their cords from us.
2:3. “Let us shatter their chains and cast their yoke away from us.”
2:3. Let us break their bands asunder, and cast away their cords from us.
Let us break their bands asunder, and cast away their cords from us:

2:3 <<Расторгнем узы их, и свергнем с себя оковы их>>.
2:3
διαρρήξωμεν διαρρηγνυμι rend; tear
τοὺς ο the
δεσμοὺς δεσμος bond; confinement
αὐτῶν αυτος he; him
καὶ και and; even
ἀπορρίψωμεν απορριπτω toss away
ἀφ᾿ απο from; away
ἡμῶν ημων our
τὸν ο the
ζυγὸν ζυγος yoke
αὐτῶν αυτος he; him
2:3
נְֽ֭נַתְּקָה ˈnˈnattᵊqā נתק pull off
אֶת־ ʔeṯ- אֵת [object marker]
מֹֽוסְרֹותֵ֑ימֹו mˈôsᵊrôṯˈêmô מֹוסֵרָה band
וְ wᵊ וְ and
נַשְׁלִ֖יכָה našlˌîḵā שׁלך throw
מִמֶּ֣נּוּ mimmˈennû מִן from
עֲבֹתֵֽימֹו׃ ʕᵃvōṯˈêmô עֲבֹת rope
2:3. disrumpamus vincula eorum et proiciamus a nobis laqueos eorum
Let us break their bonds asunder: and let us cast away their yoke from us.
2:3. “Let us shatter their chains and cast their yoke away from us.”
2:3. Let us break their bands asunder, and cast away their cords from us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Расторгнуть узы" и "свергнуть оковы" выясняют цель восстания. Могущество Давида возросло до высокой степени. Чтобы положить конец его дальнейшему развитию, оставшиеся независимыми соседние языческие народы возбудили против Давида уже покоренные им племена и соединились с ними, чтобы общими силами сломить его распространявшуюся власть. Таким и было восстание аммонитян (Цар X:6-13), которые возбудили против Давида и сирийцев (X:6-7), ранее уже покоренных Давидом (2: Цар VIII:5-6).
Adam Clarke: Commentary on the Bible - 1831
2:3: Let us break their bands - These are the words of the confederate heathen powers; and here, as Bishop Horne well remarks, "we may see the ground of opposition; namely, the unwillingness of rebellious nature to submit to the obligations of Divine laws, which cross the interests, and lay a restraint on the desires of men. Corrupt affections are the most inveterate enemies of Christ, and their language is, We will not have this man to reign over us. Doctrines would be readily believed if they involved in them no precepts; and the Church may be tolerated in the world if she will only give up her discipline."
Albert Barnes: Notes on the Bible - 1834
2:3: Let us break their bands asunder - The bands of Yahweh and of his Anointed. They who are engaged in this combination or conspiracy regard Yahweh and his Anointed as one, and as having one object - to set up a dominion over the world. Hence, they take counsel against both; and, with the same purpose and design, endeavor to cast off the authority of each. The word "bands" here refers to the restraints imposed by their authority. The figure is probably taken from fastening a yoke on oxen, or the bands or cords which were used in plowing - the bands of the yoke being significant of their subjection to the authority or will of another. The same figure is used by the Saviour in Mat 11:29 : "Take my yoke upon you." The idea here is, that it was the purpose of Yahweh and his Anointed to establish a dominion over men, and that it was equally the purpose of the kings and rulers here referred to that it should not be done.
And cast away their cords from us - The same idea under another form - the cords referring not to that which would bind them as prisoners, but to the ropes or thongs which bound oxen to the plow; and, hence, to that which would bind men to the service of God. The word translated "cords" is a stronger word than that which is rendered bands. It means properly what is twisted or interlaced, and refers to the usual manner in which ropes are made. Perhaps, also, in the words "let us cast away" there is the expression of an idea that it could be easily done: that they had only to will it, and it would be done. Together, the expressions refer to the purpose among men to cast off the government of God, and especially that part of his administration which refers to his purpose to establish a kingdom under the Messiah. It thus indicates a pRev_alent state of the human mind as being impatient of the restraints and authority of God, and especially of the dominion of his Son, anointed as King.
The passage Psa 2:1-3 proves:
(1) that the government of Yahweh, the true God, and the Messiah or Christ, is the same;
(2) that opposition to the Messiah, or to Christ, is in fact opposition to the purposes of the true God;
(3) that it may be expected that men will oppose that government, and there will be agitation and commotion in endeavoring to throw it off.
The passage, considered as referring to the Messiah, had an ample fulfillment
(a) in the purposes of the high priests, of Herod, and of Pilate, to put him to death, and in the general rejection of him by his own countrymen;
(b) in the general conduct of mankind - in their impatience of the restraints of the law of God, and especially of that law as promulgated by the Saviour, demanding submission and obedience to him; and
(c) in the conduct of individual sinners - in the opposition of the human heart to the authority of the Lord Jesus.
The passage before us is just as applicable to the world now as it was to the time when the Saviour personally appeared on the earth.
Geneva 1599
2:3 (b) Let us break their bands asunder, and cast away their cords from us.
(b) Thus the wicked say that they will cast off the yoke of God and of his Christ.
John Gill
2:3 Let us break their bands asunder,.... These are not the words of the apostles, nor of the saints in Gospel times, encouraging one another, notwithstanding the rage and opposition of Jews and Gentiles against their Master and his interest, to break asunder the bands of wickedness, the idolatrous customs and practices of the Heathens, and to throw off the insupportable yoke of bondage, of Jewish traditions and ceremonies, see Is 58:6; but of the Heathen, the people, and kings of the earth, and rulers who, with one voice, say this and what follows,
and cast away their cords from us; with relation to the Lord and his Anointed, whose laws, ordinances, and truths, they call "bands" and "cords"; so Arama interprets them of the law, and the commandments; or a "yoke", as the Vulgate Latin, Septuagint, Syriac, Arabic, and Ethiopic versions render the last word; and the phrases in general express their irreverence of God and the Messiah, their rejection Christ and his religion; their non-subjection to him, and their refusal to have him to rule over them; and their disesteem and contempt of his Gospel, and of the ordinances of it, and of the laws and rules of his government in his churches: and also they show the wrong notion that carnal men have of these things that whereas Christ's yoke is easy, and his burden light, Mt 11:30; his Gospel and the truths of it make men free from the slavery of sin and Satan, and from a spirit of bondage, Rom 8:15; and true Gospel liberty consists in an observance of his commands and ordinances; yet they look upon these things as bands and cords, as fetters and shackles, as so many restraints upon their liberty, which are not to be bore: when, on the other hand, they promise themselves liberty in a disengagement from them, and in the enjoyment of their own lusts and sinful pleasures; whereas thereby they are brought into bondage, and become the servants of corruption. Some render it "cast away from him" (c); either from Christ, or everyone from himself.
(c) "a nobis, sive ab illo", Nebiensis.
John Wesley
2:3 And cast - The same thing expressed with more emphasis. Let us not only break off their yoke and the cords by which it is fastened upon us, but let us cast them far away.
Robert Jamieson, A. R. Fausset and David Brown
2:3 The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.
bands . . . and . . . cords--denote the restraints of government.
2:42:4: Բնակեալն յերկինս ծիծաղեսցի զնոքօք, եւ Տէր արհամարհեսցէ զնոսա։
4 Երկնքում բնակուողը կը ծիծաղի նրանց վրայ, եւ Տէրը կ’արհամարհի նրանց:
4 Երկինքը բնակողը անոնց վրայ պիտի ծիծաղի։Տէրը ծաղր պիտի ընէ զանոնք։
Բնակեալն յերկինս ծիծաղեսցի զնոքօք, եւ Տէր արհամարհեսցէ զնոսա:

2:4: Բնակեալն յերկինս ծիծաղեսցի զնոքօք, եւ Տէր արհամարհեսցէ զնոսա։
4 Երկնքում բնակուողը կը ծիծաղի նրանց վրայ, եւ Տէրը կ’արհամարհի նրանց:
4 Երկինքը բնակողը անոնց վրայ պիտի ծիծաղի։Տէրը ծաղր պիտի ընէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Живущий на небесах посмеется, Господь поругается им.
2:4 ὁ ο the κατοικῶν κατοικεω settle ἐν εν in οὐρανοῖς ουρανος sky; heaven ἐκγελάσεται εκγελαω he; him καὶ και and; even ὁ ο the κύριος κυριος lord; master ἐκμυκτηριεῖ εκμυκτηριζω sneer αὐτούς αυτος he; him
2:4 יֹושֵׁ֣ב yôšˈēv ישׁב sit בַּ ba בְּ in † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens יִשְׂחָ֑ק yiśḥˈāq שׂחק laugh אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord יִלְעַג־ yilʕaḡ- לעג mock לָֽמֹו׃ lˈāmô לְ to
2:4. habitator caeli ridebit Dominus subsannabit eosHe that dwelleth in heaven shall laugh at them: and the Lord shall deride them.
4. He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
2:4. He who dwells in heaven will ridicule them, and the Lord will mock them.
2:4. He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
He that sitteth in the heavens shall laugh: the Lord shall have them in derision:

2:4 Живущий на небесах посмеется, Господь поругается им.
2:4
ο the
κατοικῶν κατοικεω settle
ἐν εν in
οὐρανοῖς ουρανος sky; heaven
ἐκγελάσεται εκγελαω he; him
καὶ και and; even
ο the
κύριος κυριος lord; master
ἐκμυκτηριεῖ εκμυκτηριζω sneer
αὐτούς αυτος he; him
2:4
יֹושֵׁ֣ב yôšˈēv ישׁב sit
בַּ ba בְּ in
הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
יִשְׂחָ֑ק yiśḥˈāq שׂחק laugh
אֲ֝דֹנָ֗י ˈʔᵃḏōnˈāy אֲדֹנָי Lord
יִלְעַג־ yilʕaḡ- לעג mock
לָֽמֹו׃ lˈāmô לְ to
2:4. habitator caeli ridebit Dominus subsannabit eos
He that dwelleth in heaven shall laugh at them: and the Lord shall deride them.
2:4. He who dwells in heaven will ridicule them, and the Lord will mock them.
2:4. He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. "Живущий на небесах" - по воле Господа и при непосредственно оказываемой Им помощи Давиду, это предприятие врагов вместо славы доставит им поругание и посмеяние, т. е. кончится неудачей, что действительно случилось и должно было случиться, так как враги вступали в борьбу с Богом, покровителем Давида, существом всемогущим.
Adam Clarke: Commentary on the Bible - 1831
2:4: He that sitteth in the heavens - Whose kingdom ruleth over all, and is above all might and power, human and diabolical. Shall laugh. Words spoken after the manner of men; shall utterly contemn their puny efforts; shall beat down their pride, assuage their malice, and confound their devices.
Albert Barnes: Notes on the Bible - 1834
2:4: He that sitteth in the heavens - God, represented as having his home, his seat, his throne in heaven, and thence administering the affairs of the world. This verse commences the second strophe or stanza of the psalm; and this strophe Psa 2:4-6 corresponds with the first Psa 2:1-3 in its structure. The former describes the feelings and purposes of those who would cast off the government of God; this describes the feelings and purposes of God in the same order, for in each case the psalmist describes what is done, and then what is said: the nations rage tumultuously Psa 2:1-2, and then say Psa 2:3, "Let us break their bands." God sits calmly in the heavens, smiling on their vain attempts Psa 2:4, and then solemnly declares Psa 2:5-6 that, in spite of all their opposition, he "has set his King upon his holy hill of Zion." There is much sublimity in this description. While men rage and are tumultuous in opposing his plans, he sits calm and undisturbed in his own heaven. Compare the notes at the similar place in Isa 18:4.
Shall laugh - Will smile at their vain attempts; will not be disturbed or agitated by their efforts; will go calmly on in the execution of his purposes. Compare as above Isa 18:4. See also Pro 1:26; Psa 37:13; Psa 59:8. This is, of course, to be regarded as spoken after the manner of men, and it means that God will go steadily forward in the accomplishment of his purposes. There is included also the idea that he will look with contempt on their vain and futile efforts.
The Lord shall have them in derision - The same idea is expressed here in a varied form, as is the custom in parallelism in Hebrew poetry. The Hebrew word לעג lâ‛ ag, means properly to stammer; then to speak in a barbarous or foreign tongue; then to mock or deride, by imitating the stammering voice of anyone. Gesenius, Lexicon Here it is spoken of God, and, of course, is not to be understood literally, anymore than when eyes, and hands, and feet are spoken of as pertaining to him. The meaning is, that there is a result in the case, in the Divine Mind, as if he mocked or derided the vain attempts of men; that is, he goes calmly forward in the execution of his own purposes, and he looks upon and regards their efforts as vain, as we do the efforts of others when we mock or deride them. The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. This general truth may lie stated in two forms:
(1) He sits undisturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority.
(2) He carries forward his own plans in spite of them. This he does:
(a) directly, accomplishing his schemes without regard to their attempts; and
(b) by making their purposes tributary to his own, so making them the instruments in carrying out his own plans. Compare Act 4:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Jer 5:5; Luk 19:14, Luk 19:27; Pe1 2:7, Pe1 2:8
Carl Friedrich Keil and Franz Delitzsch
2:4
Above the scene of this wild tumult of battle and imperious arrogance the psalmist in this six line strophe beholds Jahve, and in spirit hears His voice of thunder against the rebels. In contrast to earthly rulers and events Jahve is called יושׁב בּשּׁמים: He is enthroned above them in unapproachable majesty and ever-abiding glory; He is called אדני as He who controls whatever takes place below with absolute power according to the plan His wisdom has devised, which brooks no hindrance in execution. The futt. describe not what He will do, but what He does continually (cf. Is 18:4.). למו also belongs, according to Ps 59:9; Ps 37:13, to ישׂחק (שׂחק which is more usual in the post-pentateuchal language = צחק). He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. This climax, the extreme limit of the divine forbearance, is determined by the אז, as in Deut 29:19, cf. שׁם Ps 14:5; 36:13, which is a "then" referring to the future and pointing towards the crisis which then supervenes. Then He begins at once to utter the actual language of His wrath to his foes and confounds them in the heat of His anger, disconcerts them utterly, both outwardly and in spirit. בּהל, Arab. bhl, cogn. בּלהּ, means originally to let loose, let go, then in Hebrew sometimes, externally, to overthrow, sometimes, of the mind, to confound and disconcert.
Ps 2:5-6
Ps 2:5 is like a peal of thunder (cf. Is 10:33); בּחרונו, Ps 2:5, like the lightning's destructive flash. And as the first strophe closed with the words of the rebels, so this second closes with Jahve's own words. With ואני begins an adverbial clause like Gen 15:2; Gen 18:13; Ps 50:17. The suppressed principal clause (cf. Is 3:14; Ew. 341, c) is easily supplied: ye are revolting, whilst notwithstanding I.... With ואני He opposes His irresistible will to their vain undertaking. It has been shown by Bttcher, that we must not translate "I have anointed" (Targ., Symm.). נסך, Arab. nsk, certainly means to pour out, but not to pour upon, and the meaning of pouring wide and firm (of casting metal, libation, anointing) then, as in הצּיג, הצּיק, goes over into the meaning of setting firmly in any place (fundere into fundare, constituere, as lxx, Syr., Jer., and Luther translate), so that consequently נסיך the word for prince cannot be compared with משׁיח, but with נציב.
(Note: Even the Jalkut on the Psalms, 620, wavers in the explanation of נסכתי between אמשׁחתיה I have anointed him, (after Dan 10:3), אתיכתיה (I have cast him (after Ex 32:4 and freq.), and גדלתיו I have made him great (after Mic 5:4). Aquila, by rendering it καὶ ἐδιασάμην (from διάζεσθαι = ὑφαίνειν), adds a fourth possible rendering. A fifth is נסך to purify, consecrate (Hitz.), which does not exist, for the Arabic nasaka obtains this meaning from the primary signification of cleansing by flooding with water (e.g., washing away the briny elements of a field). Also in Prov 8:23 נסּכתּי means I am cast = placed.)
The Targum rightly inserts וּמניתיהּ (et praefeci eum) after רבּיתי (unxi), for the place of the anointing is not על־ציּון. History makes no mention of a king of Israel being anointed on Zion. Zion is mentioned as the royal seat of the Anointed One; there he is installed, that He may reign there, and rule from thence, Ps 110:2. It is the hill of the city of David (2Kings 5:7, 2Kings 5:9; 3Kings 8:1) including Moriah, that is intended. That hill of holiness, i.e., holy hill, which is the resting-place of the divine presence and therefore excels all the heights of the earth, is assigned to Him as the seat of His throne.
John Gill
2:4 He that sitteth in the heavens shall laugh,.... At the rage and tumult of the Heathen; at the vain imaginations of the people; at the opposition of the kings of the earth; at the mad counsel of the rulers, against him and his Messiah; and at their proposal to one another to throw off the yoke and government of them both. This is a periphrasis of God, "who dwells in the heavens", and sits there enthroned; though he is not included and comprehended in them, but is everywhere; and his being there is mentioned in opposition to the kings of the earth, and the people in it; and to show the vast distance there is between them, and how they are as nothing to him, Is 40:1, Job 4:18; and how vain and fruitless their attempts must be against him and his Messiah: and his sitting there still and quiet, serene and undisturbed, is opposed to the running to and fro, and the tumultuous and riotous assembling of the Heathen. Laughing is ascribed unto him, according to the language of men, as the Jewish writers speak (d), by an anthropopathy; in the same sense as he is said to repent and grieve, Gen 6:6; and expresses his security from all their attempts, Job 5:22; and the contempt he has them in, and the certain punishment of them, and the aggravation of it; who will not only then laugh at them himself, but expose them to the laughter and scorn of others, Prov 1:26;
the Lord shall have them in derision; which is a repetition of the same thing in other words; and is made partly to show the certainty of their disappointment and ruin, and partly to explain who is meant by him that sits in the heavens. The Targum calls him, "the Word of the Lord"; and Alshech interprets it of the Shechinah.
(d) Kimchi, Aben Ezra, & R. Sol. Ben Melech in loc.
John Wesley
2:4 Sitteth - As the king of the whole world. Heavens - As an evidence both of God's clear and certain knowledge of all things that are done below, and of his sovereign and irresistible power. Laugh - Shall despise them and all their crafty devices.
Robert Jamieson, A. R. Fausset and David Brown
2:4 By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.
He that sitteth in the heavens--enthroned in quiet dignities (compare Ps 29:10; Is 40:22).
shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
2:52:5: Յայնժամ խօսեսցի՛ ընդ նոսա բարկութեամբ իւրով, եւ սրտմտութեամբ իւրով խռովեցուսցէ զնոսա։
5 Այնժամ կը խօսի նրանց հետ իր բարկութեամբ, եւ իր զայրոյթով կը սարսափեցնի նրանց:
5 Այն ատեն իր բարկութիւնովը պիտի խօսի անոնց Եւ իր սրտմտութիւնովը պիտի խռովեցնէ զանոնք, ըսելով.
Յայնժամ խօսեսցի ընդ նոսա բարկութեամբ իւրով, եւ սրտմտութեամբ իւրով խռովեցուսցէ զնոսա:

2:5: Յայնժամ խօսեսցի՛ ընդ նոսա բարկութեամբ իւրով, եւ սրտմտութեամբ իւրով խռովեցուսցէ զնոսա։
5 Այնժամ կը խօսի նրանց հետ իր բարկութեամբ, եւ իր զայրոյթով կը սարսափեցնի նրանց:
5 Այն ատեն իր բարկութիւնովը պիտի խօսի անոնց Եւ իր սրտմտութիւնովը պիտի խռովեցնէ զանոնք, ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Тогда скажет им во гневе Своем и яростью Своею приведет их в смятение:
2:5 τότε τοτε at that λαλήσει λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him ἐν εν in ὀργῇ οργη passion; temperament αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in τῷ ο the θυμῷ θυμος provocation; temper αὐτοῦ αυτος he; him ταράξει ταρασσω stir up; trouble αὐτούς αυτος he; him
2:5 אָ֤ז ʔˈāz אָז then יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֵלֵ֣ימֹו ʔēlˈêmô אֶל to בְ vᵊ בְּ in אַפֹּ֑ו ʔappˈô אַף nose וּֽ ˈû וְ and בַ va בְּ in חֲרֹונֹ֥ו ḥᵃrônˌô חָרֹון anger יְבַהֲלֵֽמֹו׃ yᵊvahᵃlˈēmô בהל disturb
2:5. tunc loquetur ad eos in ira sua et in furore suo conturbabit eosThen shall he speak to them in his anger, and trouble them in his rage.
5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure:
2:5. Then will he speak to them in his anger and trouble them with his fury.
2:5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
Then shall he speak unto them in his wrath, and vex them in his sore displeasure:

2:5 Тогда скажет им во гневе Своем и яростью Своею приведет их в смятение:
2:5
τότε τοτε at that
λαλήσει λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
ἐν εν in
ὀργῇ οργη passion; temperament
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
θυμῷ θυμος provocation; temper
αὐτοῦ αυτος he; him
ταράξει ταρασσω stir up; trouble
αὐτούς αυτος he; him
2:5
אָ֤ז ʔˈāz אָז then
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֵלֵ֣ימֹו ʔēlˈêmô אֶל to
בְ vᵊ בְּ in
אַפֹּ֑ו ʔappˈô אַף nose
וּֽ ˈû וְ and
בַ va בְּ in
חֲרֹונֹ֥ו ḥᵃrônˌô חָרֹון anger
יְבַהֲלֵֽמֹו׃ yᵊvahᵃlˈēmô בהל disturb
2:5. tunc loquetur ad eos in ira sua et in furore suo conturbabit eos
Then shall he speak to them in his anger, and trouble them in his rage.
2:5. Then will he speak to them in his anger and trouble them with his fury.
2:5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
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Adam Clarke: Commentary on the Bible - 1831
2:5: Then shall he speak unto them in his wrath - He did so to the Jews who rejected the Gospel, and vexed and ruined them by the Roman armies; he did so with the opposing Roman emperors, destroying all the contending factions, till he brought the empire under the dominion of one, and him he converted to Christianity viz., Constantine the Great.
Albert Barnes: Notes on the Bible - 1834
2:5: Then shall he speak unto them - That is, this seeming indifference and unconcern will not last foRev_er. He will not always look calmly on, nor will he suffer them to accomplish their purposes without interposing. When he has shown how he regards their schemes - how impotent they are, how much they are really the objects of derision, considered as an attempt to cast off his authority - he will interpose and declare his own purposes - his determination to establish his king on the hill of Zion. This is implied in the word "then."
In his wrath - In anger. His contempt for their plans will be followed by indignation against themselves for forming such plans, and for their efforts to execute them. One of these things is not inconsistent with the other, for the purpose of the rebels may be very weak and futile, and yet their wickedness in forming the plan may be very great. The weakness of the scheme, and the fact that it will be vain, does not change the character of him who has made it; the fact that he is foolish does not prove that he is not wicked. God will treat the scheme and those who form it as they deserve - the one with contempt, the other with his wrath. The word "wrath" here, it is hardly necessary to say, should be interpreted in the same manner as the word "laugh" in Psa 2:4, not as denoting a feeling precisely like that which exists in the human mind, subject as man is to unreasonable passion, but as it is proper to apply it to God - the strong conviction (without passion or personal feeling) of the evil of sin, and the expression of his purpose in a manner adapted to show that evil, and to restrain others from its commission. It means that he will speak to them as if he were angry; or that his treatment of them will be such as men experience from others when they are angry.
And vex them - The word here rendered "vex" - בהל bâ hal - means in the original or Qal form, to tremble; and then, in the form used here, the Piel, to cause to tremble, to terrify, to strike with consternation. This might be done either by a threat or by some judgment indicative of displeasure or anger. Psa 83:15; Dan 11:44; Job 22:10. The idea here is that he would alarm them, or make them quake with fear, by what is specified of his purpose; to wit, by his determination to set his King on his holy hill, and by placing the scepter of the earth in his hands. Their designs, therefore, would be frustrated, and if they did not submit to him they must perish (see Psa 2:9-12).
In his sore displeasure - literally, in his "heat" or "burning," that is, in his anger; as we speak of one that is inflamed with anger, or that burns with indignation; or, as we speak of the passions, kindling into a flame. The meaning here is, that God would be displeased with their purposes, and that the expression of his design would be adapted to fill them with the deepest alarm. Of course, all such words are to be interpreted in accordance with what we know to be the nature of God, and not in accordance with the same passions in men. God is opposed to sin, and will express his opposition as if he felt angry, but it will be in the most calm manner, and not as the result of passion. It will be simply because it ought to be so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Then: Psa 50:16-22; Isa 11:4, Isa 66:6; Mat 22:7, Mat 23:33-36; Luk 19:27, Luk 19:43, Luk 19:44; Rev 1:16, Rev 19:15
vex: or, trouble
sore: Psa 110:5, Psa 110:6; Zac 1:15
John Gill
2:5 Then shall he speak unto them in his wrath,.... Or, "and he shall speak to them"; so Noldius: that is, the Lord that sits in the heavens, and laughs, and has the Heathen, the people, the kings and rulers in derision, shall not only silently despise their furious and concerted opposition to him and his Messiah, but shall at last speak out unto them, not in his word, but in his providences; and not in love, as to his own people, when he chastises them, but in great wrath, inflicting severe and just punishment. It seems to refer to the destruction of Jerusalem, after the crucifixion, sufferings, death, resurrection, and ascension of Christ; and after the pouring out of the Spirit, and when the Gospel, to their great mortification, had got ground, and made large advances in the Gentile world;
and vex them in his sore displeasure; or "in the heat of his anger" (e): see Deut 29:24, where the Holy Ghost speaks of the same people, and of the same ruin and destruction of them at the same time, as here: and as the carrying of the Jews captive into Babylon is called their vexation, Is 9:1; much more may their destruction by the Romans; then it was they howled for vexation of spirit, Is 65:14; the wrath of God came upon them to the uttermost; they were filled with trouble and confusion, with terror and consternation, as the word (f) used signifies; they were vexed to see themselves straitened and pent in on every side by the Roman armies, oppressed with famine and internal divisions, rapine and murder; to see their temple profaned and burnt, their city plundered and destroyed, and themselves taken and carried captive: and what most of all vexed them was, that their attempts against Jesus of Nazareth, the true Messiah, were fruitless; and that, notwithstanding all their opposition to him, his name was famous, his interest increased, his kingdom was enlarged, through the spread of his Gospel among the Gentiles; and what Jehovah in Ps 2:6 says, though it is to the comfort of his people, was to their terror and vexation.
(e) "in aestu irae suae", Junius & Tremellius. (f) "conturbabit", V. L. Vatablus, Gejerus; so Musculus; Junius & Tremellius, Piscator; "terrebit", Pagninus, Montanus; so Cocceius, Michaelis; see Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
2:5 Then shall he speak--His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do (Gen 1:3; Ps 33:9).
vex them--agitate or terrify them (Ps 83:15).
2:62:6: Ես կացի թագաւոր ՚ի նմանէ, ՚ի վերայ Սիոնի լերին սրբոյ նորա՝ պատմել ինձ զհրամանս Տեառն[6560]։ [6560] Ոմանք.՚Ի վերայ լերին Սիոնի սրբոյ նորա ՚ի պատմել ինձ։
6 Ես թագաւոր կարգուեցի նրանից իր սուրբ լերան՝ Սիոնի վրայ, որ հռչակեմ Տիրոջ հրամանները:
6 «Ե՛ս օծեցի իմ թագաւորս Իմ սուրբ լերանս՝ Սիօնին վրայ»։
[6]Ես կացի թագաւոր ի նմանէ, ի վերայ Սիոնի լերին սրբոյ նորա` ի պատմել զհրամանս Տեառն:

2:6: Ես կացի թագաւոր ՚ի նմանէ, ՚ի վերայ Սիոնի լերին սրբոյ նորա՝ պատմել ինձ զհրամանս Տեառն[6560]։
[6560] Ոմանք.՚Ի վերայ լերին Սիոնի սրբոյ նորա ՚ի պատմել ինձ։
6 Ես թագաւոր կարգուեցի նրանից իր սուրբ լերան՝ Սիոնի վրայ, որ հռչակեմ Տիրոջ հրամանները:
6 «Ե՛ս օծեցի իմ թագաւորս Իմ սուրբ լերանս՝ Սիօնին վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6
2:6 ἐγὼ εγω I δὲ δε though; while κατεστάθην καθιστημι establish; appoint βασιλεὺς βασιλευς monarch; king ὑπ᾿ υπο under; by αὐτοῦ αυτος he; him ἐπὶ επι in; on Σιων σιων Siōn; Sion ὄρος ορος mountain; mount τὸ ο the ἅγιον αγιος holy αὐτοῦ αυτος he; him
2:6 וַ֭ ˈwa וְ and אֲנִי ʔᵃnˌî אֲנִי i נָסַ֣כְתִּי nāsˈaḵtî נסך pour מַלְכִּ֑י malkˈî מֶלֶךְ king עַל־ ʕal- עַל upon צִ֝יֹּ֗ון ˈṣiyyˈôn צִיֹּון Zion הַר־ har- הַר mountain קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness
2:6. ego autem orditus sum regem meum super Sion montem sanctum suum adnuntiabo Dei praeceptumBut I am appointed king by him over Sion, his holy mountain, preaching his commandment.
6. Yet I have set my king upon my holy hill of Zion.
2:6. Yet I have been appointed king by him over Zion, his holy mountain, preaching his precepts.
2:6. Yet have I set my king upon my holy hill of Zion.
Yet have I set my king upon my holy hill of Zion:

2:6 <<Я помазал Царя Моего над Сионом, святою горою Моею {6-й стих по переводу 70-ти: Я поставлен от Него Царем над Сионом, святою горою Его.};
2:6
ἐγὼ εγω I
δὲ δε though; while
κατεστάθην καθιστημι establish; appoint
βασιλεὺς βασιλευς monarch; king
ὑπ᾿ υπο under; by
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
Σιων σιων Siōn; Sion
ὄρος ορος mountain; mount
τὸ ο the
ἅγιον αγιος holy
αὐτοῦ αυτος he; him
2:6
וַ֭ ˈwa וְ and
אֲנִי ʔᵃnˌî אֲנִי i
נָסַ֣כְתִּי nāsˈaḵtî נסך pour
מַלְכִּ֑י malkˈî מֶלֶךְ king
עַל־ ʕal- עַל upon
צִ֝יֹּ֗ון ˈṣiyyˈôn צִיֹּון Zion
הַר־ har- הַר mountain
קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness
2:6. ego autem orditus sum regem meum super Sion montem sanctum suum adnuntiabo Dei praeceptum
But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
2:6. Yet I have been appointed king by him over Zion, his holy mountain, preaching his precepts.
2:6. Yet have I set my king upon my holy hill of Zion.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Давид противополагает непоколебимую прочность своего престола не успеху предприятия врагов; последние "самовольно" восстали на него, Давид же "помазан" Господом. Враги должны погибнуть, так как Давид получил такое обетование от Бога: "Ты Сын Мой: я ныне родил Тебя". В связи речи и применительно к историческому положению Давида в борьбе с сиро-аммонитянами это обетование может быть понимаемо, как ожидание Давидом помощи от Бога именно в данном случае, так как он сын Божий, т. е. находится под особенным Его покровительством, а естественно, что отец защищает сына, рожденного им (7).
Adam Clarke: Commentary on the Bible - 1831
2:6: I set my king upon my holy hill of Zion - Here the Gospel shall be first preached; here the kingdom of Christ shall be founded; and from hence shall the doctrine of the Lord go out into all the earth.
Albert Barnes: Notes on the Bible - 1834
2:6: Yet have I set my king - The word "yet" is merely the translation of the conjunction "and." It is rendered in the Vulgate "but ... autem;" and so in the Septuagint, δέ de. It would be better rendered perhaps by the usual word "and:" "And I have set or constituted my king," etc. This is properly to be regarded as the expression of God himself; as what he says in reply to their declared purposes Psa 2:3, and as what is referred to in Psa 2:5. The meaning is, he would speak to them in his anger, and say, "In spite of all your purposes and all your opposition, I have set my king on the hill of Zion." That is, they had their plans and God had his; they meant to cast off his authority, and to pRev_ent his purpose to set up the Messiah as king; he resolved, on the contrary, to carry out his purposes, and he would do it. The word rendered set - נסך nâ sak - means, literally, to pour, to pour out, as in making a libation to the Deity, Exo 30:9; Hos 9:4; Isa 30:1; then, to pour out oil in anointing a king or priest, and hence, to consecrate, to inaugurate, etc. See Jos 13:21; Psa 83:11; Mic 5:5. The idea here is, that he had solemnly inaugurated or constituted the Messiah as king; that is, that he had formed the purpose to do it, and he therefore speaks as if it were already done. The words "my King" refer, of course, to the anointed One, the Messiah, Psa 2:2. It is not simply a king, or the king, but "my king," meaning that he derived his appointment from God, and that he was placed there to execute his purposes. This indicates the very near relation which the anointed One sustains to him who had appointed him, and prepares us for what is said in the subsequent verse, where he is called His Son.
Upon my holy hill of Zion - Zion was the southern hill in the city of Jerusalem. See the notes at Isa 1:8. It was the highest of the hills on which the city was built. It was made by David the capital of his kingdom, and was hence called the city of David, Ch2 5:2. By the poets and prophets it is often put for Jerusalem itself, Isa 2:3; Isa 8:18; Isa 10:24; Isa 33:14, et al. It did not obtain this distinction until it was taken by David from the Jebusites, Sa2 5:5-9; Ch1 11:4-8. To that place David removed the ark of the covenant, and there he built an altar to the Lord in the threshing-floor of Araunah the Jebusite, Sa2 24:15-25. Zion became thenceforward the metropolis of the king dom, and the name was transferred to the entire city. It is to this that the passage here refers; and the meaning is, that in that metropolis or capital God had constituted his Messiah king, or had appointed him to reign over his people. This cannot refer to David himself, for in no proper sense was he constituted or inaugurated king in Jerusalem; that is, there was no such ceremony of inauguration as is referred to here. Zion was called the "holy hill," or "the hill of my holiness" (Hebrew), because it was set apart as the seat of the theocracy, or the residence of God, from the time that David removed the ark there. That became the place where God reigned, and where his worship was celebrated. This must refer to the Messiah, and to the fact that God had set him apart to reign over his people, and thence over all the earth. The truth taught in this passage is, that God will carry forward his own purposes in spite of all the opposition which men can make, and that it is his deliberate design to make his anointed One - the Messiah - King over all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Yet: Psa 45:6, Psa 89:27, Psa 89:36, Psa 89:37, Psa 110:1, Psa 110:2; Isa 9:6, Isa 9:7; Dan 7:13, Dan 7:14; Mat 28:18; Act 2:34-36, Act 5:30, Act 5:31; Eph 1:22; Phi 2:9-11
set: Heb. anointed
my: etc. Heb. Zion, the hill of my holiness, Psa 48:1, Psa 48:2, Psa 50:2, Psa 78:68, Psa 132:13, Psa 132:14; Heb 12:22; Rev 14:1
Geneva 1599
2:5 (c) Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
(c) God's plagues will declare that in resisting his Christ, they fought against him.
John Gill
2:6 Yet have I set my King upon my holy hill of Zion. Or, "behold, I have set", &c. so Noldius by Zion is meant the church of God, especially under the Gospel dispensation; see Heb 12:22; so called, because, as Zion was, it is the object of God's love and choice, the place of his habitation and residence; where divine worship is observed, and the word and ordinances of God administered; and where the Lord distributes his blessings of grace; and which is the perfection of beauty, through Christ's comeliness put upon her; and will be the joy of the whole earth: it is strongly fortified by the power and grace of God, and is immovable and impregnable, being built on Christ, the Rock of ages; and, like Zion, it is an high hill, eminent and visible; and more especially will be so when the mountain of the Lord's house is established upon the tops of the mountains: and it is an Holy One, through the presence and worship of God in it, and the sanctification of his Spirit. And over this hill, the church, Christ is King; he is King of saints, and is acknowledged by them; and it is for their great safety and security, their joy, comfort, and happiness, that he is set over them: he is called by his Father "my King", because he who is King of Zion is his Anointed, as in Ps 2:2; and his Son, his begotten Son, as in Ps 2:7; his firstborn, his fellow and equal; and because he is his as King; not that he is King over him, for his Father is greater than he, as man and Mediator, or with respect to his office capacity, in which he is to be considered as King; and therefore he is rather King under him: but he is a King of his setting up, and therefore called his; he has appointed him his kingdom, given him the throne of his father David; put a crown of pure gold on his head, and crowned him with glory and honour, and the sceptre of righteousness in his hand, and has given him a name above every name. He did not make himself a King, nor was he made so by men; but he was set up, or "anointed" by God the Father, as the word (g) here used signifies; and may refer either to the inauguration of Christ into his kingly office, and his investiture with it from all eternity, as in Prov 8:23, where the same word is used as here; and anointing with oil being a ceremony performed at the instalment of kings into their office, the phrase is used for the thing itself: or rather, since Christ was anointed with the Holy Ghost in the human nature, at his incarnation and baptism, and especially at the time of his ascension, when he was made or declared to be LORD and CHRIST; this may refer to the time when he, as the ascended Lord and King, gave gifts to men, to his apostles, and qualified them in an extraordinary manner to carry his Gospel into the Gentile world, and spread it there, as they did with success; whereby his kingdom became more visible and glorious, to the great vexation of the Jews; for, in spite of all their opposition, Christ being set by his Father King over his church and people, continued so, and his kingdom was every day more and more enlarged, to their great mortification.
(g) Symmachus; "unxi", Musculus, Vatablus, Ainsworth, Piscator, Muis, Cocceius; "ego inungens", Junius & Tremellius; "inunxi", Michaelis.
John Wesley
2:6 Yet - Notwithstanding all their artifices and combinations. My king - Who ruleth in my stead, and according to my will, and for my glory. Zion - Over my church and people. Zion strictly taken, was an hill on the north part of Jerusalem, where there was a strong fort, called the city of David, but in a more large sense it is put for the city of Jerusalem, for the temple of Jerusalem, built upon the hill of Moriah, which was either a part of mount Sion, or adjoining to it; for the church of the Jews, and for the Christian church.
Robert Jamieson, A. R. Fausset and David Brown
2:6 The purpose here declared, in its execution, involves their overthrow.
Yet--literally, "and," in an adversative sense.
I have set--anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.
my king--appointed by Me and for Me (Num 27:18).
upon my holy hill of Zion--Zion, selected by David as the abode of the ark and the seat of God's visible residence (3Kings 8:1); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named (Ps 9:11; Ps 51:18; Ps 99:2; Is 8:18; Is 18:7, &c.).
2:72:7: Տէր ասաց ցիս Որդի իմ ես դու, ես այսօր ծնա՛յ զքեզ[6561]։ [6561] Ոմանք առանձինն վերնագիր կարգեն աստանօր. Սաղմոս ՚ի Դաւիթ։ Տէր ասաց ցիս... եւ ես այսօր։
7 Տէրն ասաց ինձ. «Դու իմ որդին ես, ես այսօր ծնեցի քեզ:
7 Հրամանը պիտի պատմեմ։Տէրը ինծի ըսաւ.«Դո՛ւն իմ որդիս ես, Ես այսօր քեզ ծնայ։
Տէր`` ասաց ցիս. Որդի իմ ես դու, եւ ես այսօր ծնայ զքեզ:

2:7: Տէր ասաց ցիս Որդի իմ ես դու, ես այսօր ծնա՛յ զքեզ[6561]։
[6561] Ոմանք առանձինն վերնագիր կարգեն աստանօր. Սաղմոս ՚ի Դաւիթ։ Տէր ասաց ցիս... եւ ես այսօր։
7 Տէրն ասաց ինձ. «Դու իմ որդին ես, ես այսօր ծնեցի քեզ:
7 Հրամանը պիտի պատմեմ։Տէրը ինծի ըսաւ.«Դո՛ւն իմ որդիս ես, Ես այսօր քեզ ծնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 возвещу определение: Господь сказал Мне: Ты Сын Мой; Я ныне родил Тебя;
2:7 διαγγέλλων διαγγελλω pronounce τὸ ο the πρόσταγμα προσταγμα lord; master κύριος κυριος lord; master εἶπεν επω say; speak πρός προς to; toward με με me υἱός υιος son μου μου of me; mine εἶ ειμι be σύ συ you ἐγὼ εγω I σήμερον σημερον today; present γεγέννηκά γενναω father; born σε σε.1 you
2:7 אֲסַפְּרָ֗ה ʔᵃsappᵊrˈā ספר count אֶֽ֫ל ʔˈel אֶל to חֹ֥ק ḥˌōq חֹק portion יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH אָמַ֘ר ʔāmˈar אמר say אֵלַ֥י ʔēlˌay אֶל to בְּנִ֥י bᵊnˌî בֵּן son אַ֑תָּה ʔˈattā אַתָּה you אֲ֝נִ֗י ˈʔᵃnˈî אֲנִי i הַ ha הַ the יֹּ֥ום yyˌôm יֹום day יְלִדְתִּֽיךָ׃ yᵊliḏtˈîḵā ילד bear
2:7. Dominus dixit ad me filius meus es tu ego hodie genui teThe Lord hath said to me: Thou art my son, this day have I begotten thee.
7. I will tell of the decree: the LORD said unto me, Thou art my son; this day have I begotten thee.
2:7. The Lord has said to me: You are my son, this day have I begotten you.
2:7. I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee.
I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee:

2:7 возвещу определение: Господь сказал Мне: Ты Сын Мой; Я ныне родил Тебя;
2:7
διαγγέλλων διαγγελλω pronounce
τὸ ο the
πρόσταγμα προσταγμα lord; master
κύριος κυριος lord; master
εἶπεν επω say; speak
πρός προς to; toward
με με me
υἱός υιος son
μου μου of me; mine
εἶ ειμι be
σύ συ you
ἐγὼ εγω I
σήμερον σημερον today; present
γεγέννηκά γενναω father; born
σε σε.1 you
2:7
אֲסַפְּרָ֗ה ʔᵃsappᵊrˈā ספר count
אֶֽ֫ל ʔˈel אֶל to
חֹ֥ק ḥˌōq חֹק portion
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
אָמַ֘ר ʔāmˈar אמר say
אֵלַ֥י ʔēlˌay אֶל to
בְּנִ֥י bᵊnˌî בֵּן son
אַ֑תָּה ʔˈattā אַתָּה you
אֲ֝נִ֗י ˈʔᵃnˈî אֲנִי i
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
יְלִדְתִּֽיךָ׃ yᵊliḏtˈîḵā ילד bear
2:7. Dominus dixit ad me filius meus es tu ego hodie genui te
The Lord hath said to me: Thou art my son, this day have I begotten thee.
2:7. The Lord has said to me: You are my son, this day have I begotten you.
2:7. I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
We have heard what the kings of the earth have to say against Christ's kingdom, and have heard it gainsaid by him that sits in heaven; let us now hear what the Messiah himself has to say for his kingdom, to make good his claims, and it is what all the powers on earth cannot gainsay.
I. The kingdom of the Messiah is founded upon a decree, an eternal decree, of God the Father. It was not a sudden resolve, it was not the trial of an experiment, but the result of the counsels of the divine wisdom and the determinations of the divine will, before all worlds, neither of which can be altered--the precept or statute (so some read it), the covenant or compact (so others), the federal transactions between the Father and the Son concerning man's redemption, represented by the covenant of royalty made with David and his seed, Ps. lxxxix. 3. This our Lord Jesus often referred to as that which, all along in his undertaking, he governed himself by; This is the will of him that sent me, John vi. 40. This commandment have I received of my Father, John x. 18; xiv. 31.
II. There is a declaration of that decree as far as is necessary for the satisfaction of all those who are called and commanded to yield themselves subjects to this king, and to leave those inexcusable who will not have him to reign over them. The decree was secret; it was what the Father said to the Son, when he possessed him in the beginning of his way, before his works of old; but it is declared by a faithful witness, who had lain in the bosom of the Father from eternity, and came into the world as the prophet of the church, to declare him, John i. 18. The fountain of all being is, without doubt, the fountain of all power; and it is by, from, and under him, that the Messiah claims. He has his right to rule from what Jehovah said to him, by whose word all things were made and are governed. Christ here makes a tow-fold title to his kingdom:-- 1. A title by inheritance (v. 7): Thou art my Son, this day have I begotten thee. This scripture the apostle quotes (Heb. i. 5) to prove that Christ has a more excellent name than the angels, but that he obtained it by inheritance, v. 4. He is the Son of God, not by adoption, but his begotten Son, the only begotten of the Father, John i. 14. And the Father owns him, and will have this declared to the world as the reason why he is constituted King upon the holy hill of Zion; he is therefore unquestionably entitled to, and perfectly qualified for, that great trust. He is the Son of God, and therefore of the same nature with the Father, has in him all the fulness of the godhead, infinite wisdom, power, and holiness. The supreme government of the church is too high an honour and too hard an undertaking for any mere creature; none can be fit for it but he who is one with the Father and was from eternity by him as one brought up with him, thoroughly apprized of all his counsels, Prov. viii. 30. He is the Son of God, and therefore dear to him, his beloved Son, in whom he is well pleased; and upon this account we are to receive him as a King; for because the Father loveth the Son he hath given all things into his hand, John iii. 35; v. 20. Being a Son, he is heir of all things, and, the Father having made the worlds by him, it is easy to infer thence that by him also he governs them; for he is the eternal Wisdom and the eternal Word. If God hath said unto him, "Thou art my Son," it becomes each of us to say to him, "Thou art my Lord, my sovereign." Further, to satisfy us that his kingdom is well-grounded upon his sonship, we are here told what his sonship is grounded on: This day have I begotten thee, which refers both to his eternal generation itself, for it is quoted (Heb. i. 5) to prove that he is the brightness of his Father's glory and the express image of his person (v. 3), and to the evidence and demonstration given of it by his resurrection from the dead, for to that also it is expressly applied by the apostle, Acts xiii. 33. He hath raised up Jesus again, as it is written, Thou art my Son, this day have I begotten thee. It was by the resurrection from the dead, that sign of the prophet Jonas, which was to be the most convincing of all, that he was declared to be the Son of God with power, Rom. i. 4. Christ is said to be the first-begotten and first-born from the dead, Rev. i. 5; Col. i. 18. Immediately after his resurrection he entered upon the administration of his mediatorial kingdom; it was then that he said, All power is given unto me, and to that especially he had an eye when he taught his disciples to pray, Thy kingdom come. 2. A title by agreement, v. 8, 9. The agreement is, in short, this: the Son must undertake the office of an intercessor, and, upon that condition, he shall have the honour and power of a universal monarch; see Isa. liii. 12, Therefore will I divide him a portion with the great, because he made intercession for the transgressors. He shall be a priest upon his throne, and the counsel of peace shall be between them both, Zech. vi. 13. (1.) The Son must ask. This supposes his putting himself voluntarily into a state of inferiority to the Father, by taking upon him the human nature; for, as God, he was equal in power and glory with the Father and had nothing to ask. It supposes the making of a satisfaction by the virtue of which the intercession must be made, and the paying of a price, on which this large demand was to be grounded; see John xvii. 4, 5. The Son, in asking the heathen for his inheritance, aims, not only at his own honour, but at their happiness in him; so that he intercedes for them, ever lives to do so, and is therefore able to save to the uttermost. (2.) The Father will grant more than to the half of the kingdom, even to the kingdom itself. It is here promised him, [1.] That his government shall be universal: he shall have the heathen for his inheritance, not the Jews only, to whose nation the church had been long confined, but the Gentiles also. Those in the uttermost parts of the earth (as this nation of ours) shall be his possession, and he shall have multitudes of willing loyal subjects among them. Baptized Christians are the possession of the Lord Jesus; they are to him for a name and a praise. God the Father gives them to him when by his Spirit and grave he works upon them to submit their necks to the yoke of the Lord Jesus. This is in part fulfilled; a great part of the Gentile world received the gospel when it was first preached, and Christ's throne was set up there where Satan's seat had long been. But it is to be yet further accomplished when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ, Rev. xi. 15. Who shall live when God doeth this? [2.] That it shall be victorious: Thou shalt break them (those of them that oppose thy kingdom) with a rod of iron, v. 9. This was in part fulfilled when the nation of the Jews, those that persisted in unbelief and enmity to Christ's gospel, were destroyed by the Roman power, which was represented (Dan. ii. 40) by feet of iron, as here by a rod of iron. It had a further accomplishment in the destruction of the Pagan powers, when the Christian religion came to be established; but it will not be completely fulfilled till all opposing rule, principality, and power, shall be finally put down, 1 Cor. xv. 24; Ps. cx. 5, 6. Observe, How powerful Christ is and how weak the enemies of his kingdom are before him; he has a rod of iron wherewith to crush those that will not submit to his golden sceptre; they are but like a potter's vessel before him, suddenly, easily, and irreparably dashed in pieces by him; see Rev. ii. 27. "Thou shalt do it, that is, thou shalt have leave to do it." Nations shall be ruined, rather than the gospel church shall not be built and established. I have loved thee, therefore will I give men for thee, Isa. xliii. 4. "Thou shalt have power to do it; none shall be able to stand before thee; and thou shalt do it effectually." Those that will not bow shall break.
In singing this, and praying it over, we must give glory to Christ as the eternal Son of God and our rightful Lord, and must take comfort from this promise, and plead it with God, that the kingdom of Christ shall be enlarged and established and shall triumph over all opposition.
Adam Clarke: Commentary on the Bible - 1831
2:7: I will declare the decree - These words are supposed to have been spoken by the Messiah. I will declare to the world the decree, the purpose of God to redeem them by my blood, and to sanctify them by my Spirit. My death shall prove that the required atonement has been made; my resurrection shall prove that this atonement has been accepted.
Thou art my Son - Made man, born of a woman by the creative energy of the Holy Ghost, that thou mightest feel and suffer for man, and be the first-born of many brethren.
This day have I begotten thee - By thy resurrection thou art declared to be the Son of God, εν δυναμει, by miraculous power, being raised from the dead. Thus by thy wondrous and supernatural nativity, most extraordinary death, and miraculous resurrection, thou art declared to be the Son of God. And as in that Son dwelt all the fullness of the Godhead bodily, all the sufferings and the death of that human nature were stamped with an infinitely meritorious efficacy. We have St. Paul's authority for applying to the resurrection of our Lord these words, "Thou art my Son; this day have I begotten thee;" - see Act 13:33; see also Heb 5:6; - and the man must indeed be a bold interpreter of the Scriptures who would give a different gloss to that of the apostle. It is well known that the words, "Thou art my Son; this day have I begotten thee," have been produced by many as a proof of the eternal generation of the Son of God. On the subject itself I have already given my opinion in my note on Luk 1:35, from which I recede not one hair's breadth. Still however it is necessary to spend a few moments on the clause before us. The word היום haiyom, Today, Is in no part of the sacred writings used to express eternity, or any thing in reference to it; nor can it have any such signification. To-day is an absolute designation of the present, and equally excludes time past and time future; and never can, by any figure, or allowable latitude of construction, be applied to express eternity. But why then does the Divine Spirit use the word begotten in reference to the declaration of the inauguration of the Messiah to his kingdom, and his being seated at the right hand of God? Plainly to show both to Jews and Gentiles that this Man of sorrows, this Outcast from society, this Person who was prosecuted as a blasphemer of God, and crucified as an enemy to the public peace and a traitor to the government, is no less than that eternal Word, who was in the beginning with God, who was God, and in whom dwelt all the fullness of the Godhead bodily: that this rejected Person was he for whom in the fullness of time a body was prepared, begotten by the exclusive power of the Most High in the womb of an unspotted virgin, which body he gave unto death as a sin-offering for the redemption of the world; and having raised it from death, declared it to be that miraculously-begotten Son of God, and now gave farther proof of this by raising the God-man to his right hand.
The word ילדתי yalidti, "I have begotten," is here taken in the sense of manifesting, exhibiting, or declaring; and to this sense of it St. Paul (Rom 1:3, Rom 1:4) evidently alludes when speaking of "Jesus Christ, who was made of the seed of David according to the flesh, του ὁρισθεντος Υἱου Θεου εν δυναμει, κατα Πνευμα αγιωσυνης, εξ αναστασεως νεκρων; and declared (exhibited or determined) to be the Son of God with power, according to the Spirit of holiness." This very rejected Person, I this day, by raising him from the dead, and placing him at my right hand, giving to him all power in heaven and earth, declare to be my Son, the beloved one in whom I am well pleased. Therefore hear him, believe on him, and obey him; for there is no redemption but through his blood; no salvation but in his name; no resurrection unto eternal life but through his resurrection, ascension, and powerful intercession at my right hand. Thou art my Son; this day have I declared and manifested thee to be such. It was absolutely necessary to the salvation of men, and the credibility of the Gospel, that the supernatural origin of the humanity of Jesus Christ should be manifested and demonstrated. Hence we find the inspired writers taking pains to show that he was born of a woman, and of that woman by the sovereign power of the everlasting God. This vindicated the character of the blessed virgin, showed the human nature of Christ to be immaculate, and that, even in respect to this nature, he was every way qualified to be a proper atoning sacrifice and Mediator between God and man. I need not tell the learned reader that the Hebrew verb ילד yalad, to beget, is frequently used in reference to inanimate things, to signify their production, or the exhibition of the things produced. In Gen 2:4 : These are the generations, תולדות toledoth, of the heavens and the earth; this is the order in which God produced and exhibited them. See Hebrews and Eng. Concord., Venema, etc.
Albert Barnes: Notes on the Bible - 1834
2:7: I will declare the decree - We have here another change in the speaker. The Anointed One is himself introduced as declaring the great purpose which was formed in regard to him, and referring to the promise which was made to him, as the foundation of the purpose of Yahweh Psa 2:6 to set him on the hill of Zion. The first strophe or stanza Psa 2:1-3 is closed with a statement made by the rebels of their intention or design; the second Psa 2:4-6 with a statement of the purpose of Yahweh; the third is introduced by this declaration of the Messiah himself. The change of the persons speaking gives a dramatic interest to the whole psalm. There can be no doubt that the word "I" here refers to the Messiah. The word decree - חק chô q - means properly something decreed, prescribed, appointed. See Job 23:14. Compare Gen 47:26; Exo 12:24. Thus it is equivalent to law, statute, ordinance. Here it refers not to a law which he was to obey, but to an ordinance or statute respecting his reign: the solemn purpose of Yahweh in regard to the kingdom which the Messiah was to set up; the constitution of his kingdom. This, as the explanation shows, implied two things:
(a) that he was to be regarded and acknowledged as his Son, or to have that rank and dignity Psa 2:7; and
(b) that the pagan and the uttermost parts of the earth were to be given him for a possession, or that his reign was to extend over all the world Psa 2:8.
The word "declare" here means that he would give utterance to, or that he would now himself make a statement in explanation of the reason why Yahweh had determined to establish him as King on his holy hill of Zion. There is great beauty in thus introducing the Messiah himself as making this declaration, presenting it now in the form of a solemn covenant or pledge. The determination of Yahweh Psa 2:6 to establish him as King on his holy hill is thus seen not to be arbitrary, but to be in fulfillment of a solemn promise made long before, and is therefore an illustration of his covenant faithfulness and truth. "The Lord hath said unto me." Yahweh hath said. See Psa 2:2, Psa 2:4. He does not intimate when it was that he had said this, but the fair interpretation is, that it was before the purpose was to be carried into execution to place him as King in Zion; that is, as applicable to the Messiah, before he became incarnate or was manifested to execute his purpose on earth. It is implied, therefore, that it was in some pRev_ious state, and that he had come forth in virtue of the pledge that he would be recognized as the Son of God. The passage cannot be understood as referring to Christ without admitting his existence pRev_ious to the incarnation, for all that follows is manifestly the result of the exalted rank which God purposed to give him as his Son, or as the result of the promise made to him then.
Thou art my Son - That is, Yahweh had declared him to be his Son; he had conferred on him the rank and dignity fairly involved in the title The Son of God. In regard to the general meaning of this, and what is implied in it, see Mat 1:1, note; Heb 1:2, note; Heb 1:5, note; Rom 1:4, note; and Joh 5:18, note. The phrase "sons of God" is elsewhere used frequently to denote the saints, the children of God, or men eminent for rank and power (compare Gen 6:2, Gen 6:4; Job 1:6; Hos 1:10; Joh 1:12; Rom 8:14, Rom 8:19; Phi 2:15; Jo1 3:1); and once to denote angels Job 38:7; but the appellation "The Son of God" is not appropriated in the Scriptures to anyone but the Messiah. It does not occur before this in the Old Testament, and it occurs but once after this, Dan 3:25. See the notes at that passage. This makes its use in the case before us the more remarkable, and justifies the reasoning of the author of the epistle to the Hebrews Heb 1:5 as to its meaning. The true sense, therefore, according to the Hebrew usage, and according to the proper meaning of the term, is, that he sustained a relation to God which could be compared only with that which a son among men sustains to his father; and that the term, as thus used, fairly implies an equality in nature with God himself. It is such a term as would not be applied to a mere man; it is such as is not applied to the angels Heb 1:5; and therefore it must imply a nature superior to either.
This day - On the application of this in the New Testament, see the notes at Act 13:33 and the notes at Heb 1:5. The whole passage has been often appealed to in support of the doctrine of the "eternal generation" of Christ, meaning that he was "begotten" from eternity; that is, that his divine nature was in some sense an emanation from the Father, and that this is from eternity. Whatever may be thought of that doctrine, however, either as to its intelligibility or its truth, there is nothing in the use of the phrase "this day," or in the application of the passage in the New Testament Act 13:33; Heb 1:5, to sustain it. The language, indeed, in the connection in which it is found, does, as remarked above, demonstrate that he had a pre-existence, since it is addressed to him as the result of a decree or covenant made with him by Yahweh, and as the foundation of the purpose to set him as King on the hill of Zion. The words "this day" would naturally refer to that time when this "decree" was made, or this covenant formed; and as that was before the creation of the world, it must imply that he had an existence then.
The time referred to by the meaning of the word is, that when it was determined to crown him as the Messiah. This is founded on the relation subsisting between him and Yahweh, and implied when in that relation he is called his "Son;" but it determines nothing as to the time when this relation commenced. Yahweh, in the passage, is regarded as declaring his purpose to make him King in Zion, and the language is that of a solemn consecration to the kingly office. He is speaking of this as a purpose before he came into the world; it was executed, or carried into effect, by his resurrection from the dead, and by the exaltation consequent on that. Compare Act 13:33 and Eph 1:20-22. Considered, then, as a promise or purpose, this refers to the period before the incarnation; considered as pertaining to the execution of that purpose, it refers to the time when he was raised from the dead and exalted over all things as King in Zion. In neither case can the words "this day" be construed as meaning the same as eternity, or from eternity; and therefore they can determine nothing respecting the doctrine of" eternal generation."
Have I begotten thee - That is, in the matter referred to, so that it would be proper to apply to him the phrase "my Son," and to constitute him "King" in Zion. The meaning is, that he had so constituted the relationship of Father and Son in the case, that it was proper that the appellation "Son" should be given him, and that he should be regarded and addressed as such. So Prof. Alexander: "The essential meaning of the phrase "I have begotten thee" is simply this, "I am thy Father." This is, of course, to be understood in accordance with the nature of God, and we are not to bring to the interpretation the ideas which enter into that human relationship. It means that in some proper sense - some sense appropriate to the Deity - such a relation was constituted as would justify this reference to the most tender and important of all human relationships. In what sense that is, is a fair subject of inquiry, but it is not proper to assume that it is in anything like a literal sense, or that there can be no other sense of the passage than that which is implied in the above-named doctrine, for it cannot be literal, and there are other ideas that may be conveyed by the phrase than that of "eternal generation." The word rendered "begotten" (ילד yâ lad) determines nothing certainly as to the mode in which this relationship was formed. It means properly:
(1) to bear, to bring forth as a mother, Gen 4:1;
(2) to beget, as a father, Gen 4:18; and then
(3) as applied to God it is used in the sense of creating - or of so creating or forming as that the result would be that a relation would exist which might be compared with that of a father and a son.
Deu 32:18 : "of the Rock that begat thee thou art unmindful." Compare Jer 2:27 : "Saying to a block (idol), Thou art my father, thou hast begotten me." So Paul says, Co1 4:15 : "In Christ Jesus I have begotten you through the Gospel." The full meaning, therefore, of this word would be met if it be supposed that Yahweh had given the Messiah this place and rank in such a sense that it was proper to speak of himself as the Father and the Anointed One as the Son. And was there not enough in designating him to this high office; in sending him into the world; in raising him from the dead; in placing him at his own right hand - appointing him as King and Lord - to justify this language? Is not this the very thing under consideration? Is it proper, then, in connection with this passage, to start the question about his eternal generation? Compare the notes at Rom 1:4. On this passage Calvin says (in loc.), "I know that this passage is explained by many as referring to the eternal generation of Christ, who maintain that in the adverb today there is, as it were, a perpetual act beyond the limits of time, denoted. But the Apostle Paul is a more faithful and competent interpreter of this prophecy, who in Act 13:33 recalls us to that which I have called a glorious demonstration of Christ. He was said to be begotten, therefore, not that he might be the Son of God, by which he might begin to be such, but that he might be manifested to the world as such. Finally, this begetting ought to be understood not of the mutual relation of the Father and the Son, but it signifies merely that he who was from the beginning hidden in the bosom of the Father, and who was obscurely shadowed forth under the law, from the time when he was manifested with clear intimation of his rank, was acknowledged as the Son of God, as it is said in Joh 1:14." So Prof. Alexander, though supposing that this is founded on an eternal relation between the Father and the Son, says, "This day have I begotten thee may be considered as referring only to the coronation of Messiah, which is an ideal one," vol. i., p. 15. The result of the exposition of this passage may therefore be thus stated:
(a) The term "Son," as used here, is a special appellation of the Messiah - a term applicable to him in a sense in which it can be given to no other being.
(b) As used here, and as elsewhere used, it supposes his existence before the incarnation.
(c) Its use here, and the purpose formed, imply that he had an existence before this purpose was formed, so that he could be personally addressed, and so that a promise could be made to him.
(d) The term "Son" is not used here in reference to that anterior relation, and determines nothing as to the mode of his pRev_ious being - whether from eternity essentially in the nature of God; or whether in some mysterious sense begotten; or whether as an emanation of the Deity; or whether created.
(e) The term, as Calvin suggests, and as maintained by Prof. Alexander, refers here only to his being constituted King - to the act of coronation - whenever that occurred.
(f) This, in fact, occurred when he was raised from the dead, and when he was exalted to the right hand of God in heaven Act 13:33, so that the application of the passage by Paul in the Acts accords with the result to which we are led by the fair interpretation of the passage.
(g) The passage, therefore, determines nothing, one way or the other, respecting the doctrine of eternal generation, and cannot, therefore, be used in proof of that doctrine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: the decree: or, for a decree, Psa 148:6; Job 23:13; Isa 46:10
Thou: Mat 3:17, Mat 8:29, Mat 16:16, Mat 17:5; Act 8:37, Act 13:33; Rom 1:4; Heb 1:5, Heb 3:6; Heb 5:5, Heb 5:8
this: Psa 89:27; Joh 1:14, Joh 1:18, Joh 3:16; Heb 1:6
Carl Friedrich Keil and Franz Delitzsch
2:7
The Anointed One himself now speaks and expresses what he is, and is able to do, by virtue of the divine decree. No transitional word or formula of introduction denotes this sudden transition from the speech of Jahve to that of His Christ. The psalmist is the seer: his Psalm is the mirrored picture of what he saw and the echo of what he heard. As Jahve in opposition to the rebels acknowledges the king upon Zion, so the king on Zion appeals to Him in opposition to the rebels. The name of God, יהוה, has Rebia magnum and, on account of the compass of the full intonation of this accent, a Gaja by the Sheb (comp. אלהי Ps 25:2, אלהים Ps 68:8, אדני Ps 90:1).
(Note: We may observe here, in general, that this Gaja (Metheg) which draws the Sheb into the intonation is placed even beside words with the lesser distinctives Zinnor and Rebia parvum only by the Masorete Ben-Naphtali, not by Ben-Asher (both about 950 a.d.). This is a point which has not been observed throughout even in Baer's edition of the Psalter so that consequently e.g., in Ps 5:11 it is to be written אלהים; in Ps 6:2 on the other hand (with Dech) יהוה, not יהוה.)
The construction of ספּר with אל (as Ps 69:27, comp. אמר Gen 20:2; Jer 27:19, דּבּר 2Chron 32:19, הודיע Is 38:19): to narrate or make an announcement with respect to... is minute, and therefore solemn. Self-confident and fearless, he can and will oppose to those, who now renounce their allegiance to him, a חק, i.e., an authentic, inviolable appointment, which can neither be changed nor shaken. All the ancient versions, with the exception of the Syriac, read חק־יהוה together. The line of the strophe becomes thereby more symmetrical, but the expression loses in force. אל־חק rightly has Olewejored. It is the amplificative use of the noun when it is not more precisely determined, known in Arabic grammar: such a decree! majestic as to its author and its matter. Jahve has declared to Him: בּני אתּה,
(Note: Even in pause here אתּה remains without a lengthened ā (Psalter ii. 468), but the word is become Milel, while out of pause, according to Ben-Asher, it is Milra; but even out of pause (as in Ps 89:10, Ps 89:12; Ps 90:2) it is accented on the penult. by Ben-Naphtali. The Athnach of the books תאם (Ps., Job, Prov.), corresponding to the Zakeph of the 21 other books, has only a half pausal power, and as a rule none at all where it follows Olewejored, cf. Ps 9:7; Ps 14:4; Ps 25:7; Ps 27:4; Ps 31:14; Ps 35:15, etc. (Baer, Thorath Emeth p. 37).)
and that on the definite day on which He has begotten or born him into this relationship of son. The verb ילד (with the changeable vowel i)
(Note: The changeable i goes back either to a primary form ילד, ירשׁ, שׁאל, or it originates directly from Pathach; forms like ירשׁוּה and שׁאלך favour the former, ē in a closed syllable generally going over into Segol favours the latter.))
unites in itself, like γεννᾶν, the ideas of begetting and bearing (lxx γεγέννηκα, Aq. ἔτεκον); what is intended is an operation of divine power exalted above both, and indeed, since it refers to a setting up (נסך) in the kingship, the begetting into a royal existence, which takes place in and by the act of anointing (משׁח). Whether it be David, or a son of David, or the other David, that is intended, in any case 2 Sam 7 is to be accounted as the first and oldest proclamation of this decree; for there David, with reference to his own anointing, and at the same time with the promise of everlasting dominion, receives the witness of the eternal sonship to which Jahve has appointed the seed of David in relation to Himself as Father, so that David and his seed can say to Jahve: אבי אתּה, Thou art my Father, Ps 89:27, as Jahve can to him: בּני אתּה, Thou art My son. From this sonship of the Anointed one to Jahve, the Creator and Possessor of the world, flows His claim to and expectation of the dominion of the world. The cohortative, natural after challenges, follows upon שׁאל, Ges. 128, 1. Jahve has appointed the dominion of the world to His Son: on His part therefore it needs only the desire for it, to appropriate to Himself that which is allotted to Him. He needs only to be willing, and that He is willing is shown by His appealing to the authority delegated to Him by Jahve against the rebels. This authority has a supplement in Ps 2:9, which is most terrible for the rebellious ones. The suff. refer to the גּוים, the ἔθνη, sunk in heathenism. For these his sceptre of dominion (Ps 90:2) becomes a rod of iron, which will shatter them into a thousand pieces like a brittle image of clay (Jer 19:11). With נפּץ alternates רעע (= רעץ frangere), fut. תּרע; whereas the lxx (Syr., Jer.), which renders ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ (as 1Cor 4:21) σιδηρᾷ, points it תּרעם from רעה. The staff of iron, according to the Hebrew text the instrument of punitive power, becomes thus with reference to שׁבט as the shepherd's staff Ps 23:4; Mic 7:14, an instrument of despotism.
Geneva 1599
2:7 I will declare the (d) decree: the LORD hath said unto me, Thou [art] my Son; this (e) day have I begotten thee.
(d) To show that my calling to the kingdom is from God.
(e) That is to say, concerning man's knowledge, because it was the first time that David appeared to be elected by God. So it is applied to Christ in his first coming and manifestation to the world.
John Gill
2:7 I will declare the decree,.... These are the words of Jehovah's Anointed and King, exercising his kingly office, according to the decree and commandment of the Father: for these words refer not to the following, concerning the generation of the Son, which does not depend on the decree and arbitrary will of God, but is from his nature; but these words relate to what go before. The Septuagint, Vulgate Latin, and Oriental versions, place this clause at the end of Ps 2:6; some render it, "declaring his commandment", or "the commandment of the Lord"; the laws that he would have observed, both by him and by the subjects of his kingdom. The Syriac and Arabic versions, "that he might declare the commandment of the Lord"; as if this was the end of his being appointed King. The word is differently rendered; by many, "the decree", the purpose of God concerning Christ as Mediator, and the salvation of his people by him; and who so fit to declare this as he who lay in the bosom of the Father, and was privy to all his secret thoughts and designs, and in when the eternal purpose was purposed. Jn 1:18. The Chaldee paraphrase renders it by "the covenant", the everlasting covenant of grace; and who so proper to declare this as he with whom the covenant was made, and who is the covenant itself, in whom all the blessings and promises of it are, and the messenger of it. Mal 3:1. It may not be unfitly applied to the Gospel, which is the sum and substance of both the decree and covenant of God; it is what was ordained before the world for our glory. This Christ was appointed to preach, and did declare it in the great congregation; the same with the counsel of God, Acts 20:27. The words will bear to be rendered, "I will declare" "to the command" (h); or according to the order and rule prescribed by Jehovah, without adding to it or taking from it: agreeably to which he executed his office as King, and Prophet also. The doctrine was not his own, but his Father's he preached; he spake not of himself, but as he taught and enjoined him; the Father gave him commandment what he should say and speak, Jn 12:49; and he kept close to it, as he here says he would: and he ruled in his name, and by his authority, according to the law of his office; and which might be depended upon from the dignity of his person, which qualified him both for his kingly and prophetic offices, expressed in the following words:
the Lord hath said unto me, thou art my Son; not by creation, as angels and men; nor by adoption, as saints; nor by office, as civil magistrates; nor on account of his incarnation or resurrection; nor because of the great love of God unto him; but in such a way of filiation as cannot be said of any creature nor of any other, Heb 1:5; He is the true, proper, natural, and eternal Son of God, and as such declared, owned, and acknowledged by Jehovah the Father, as in these words; the foundation of which relation lies in what follows:
this day have I begotten thee; which act of begetting refers not to the nature, nor to the office, but the person of Christ; not to his nature, not to his divine nature, which is common with the Father and Spirit; wherefore if his was begotten, theirs must be also: much less to his human nature, in which he is never said to be begotten, but always to be made, and with respect to which he is without father: nor to his office as Mediator, in which he is not a Son, but a servant; besides, he was a Son previous to his being Prophet, Priest, and King; and his office is not the foundation of his sonship, but his sonship is the foundation of his office; or by which that is supported, and which fits him for the performance of it: but it has respect to his person; for, as in human generation, person begets person, and like begets like, so in divine generation; but care must be taken to remove all imperfection from it, such as divisibility and multiplication of essence, priority and posteriority, dependence, and the like: nor can the "modus" or manner of it be conceived or explained by us. The date of it, "today", designs eternity, as in Is 43:13, which is one continued day, an everlasting now. And this may be applied to any time and case in which Christ is declared to be the Son of God; as at his incarnation, his baptism, and transfiguration upon the mount, and his resurrection from the dead, as it is in Acts 13:33; because then he was declared to be the Son of God with power, Rom 1:4; and to his ascension into heaven, where he was made Lord and Christ, and his divine sonship more manifestly appeared; which seems to be the time and case more especially referred to here, if it be compared with Heb 1:3.
(h) Heb. "ad decretum", Michaelis, Piscator; "juxta vel secundum statutum", Musculus, Gejerus; "praescriptum et modum certum", Cocceius.
John Wesley
2:7 The decree - The will and appointment of God concerning this. My sin - Which tho' it may in some sort be said to, or of David, yet much more properly belongs to Christ, who is commonly known by this title both in the Old and New Testament, and to whom this title is expressly appropriated by the holy ghost, who is the best interpreter of his own words, Acts 13:33; Heb 1:5. This day - This may be understood either, Of his eternal generation. This day, from all eternity, which is well described by this day, because in eternity there is no succession, no [yesterday,] no [tomorrow,] but it is all as one continued day or moment without change or flux; or, Of the manifestation of Christ's eternal son - ship in time; which was done both in his birth and life, when his being the son of God was demonstrated by the testimony of the angel, Lk 1:32, and of God the Father, Mt 3:17, Mt 17:5, and by his own words and works; and in his resurrection, which seems to be here mainly intended, of which day this very place is expounded, Acts 13:33. When Christ was in a most solemn manner declared to be the son of God with power, Rom 1:4.
Robert Jamieson, A. R. Fausset and David Brown
2:7 The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.
this day have I begotten thee--as 2Kings 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Acts 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Acts 13:32 is used as in Acts 2:30; Acts 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Acts 2:34, allusion is made to His death (Rom 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Heb 5:5, by these ends, and by others in Mt 3:17; Mt 17:5.
2:82:8: Խնդրեա՛ յինէն եւ տա՛ց քեզ զհեթանոսս ՚ի ժառանգութիւն, եւ իշխանութիւն քեզ զամենայն ծա՛գս երկրի։
8 Խնդրի՛ր ինձնից՝ եւ հեթանոսներին քեզ կը տամ որպէս ժառանգութիւն, ու իշխանութիւն»՝ երկրի բոլոր ծագերում:
8 Խնդրէ՛ ինձմէ ու հեթանոսները քեզի ժառանգութիւն պիտի տամ Ու երկրի ծայրերը քեզի ստացուածք։
խնդրեա յինէն եւ տաց քեզ զհեթանոսս ի ժառանգութիւն, եւ [7]իշխանութիւն քեզ զամենայն ծագս երկրի:

2:8: Խնդրեա՛ յինէն եւ տա՛ց քեզ զհեթանոսս ՚ի ժառանգութիւն, եւ իշխանութիւն քեզ զամենայն ծա՛գս երկրի։
8 Խնդրի՛ր ինձնից՝ եւ հեթանոսներին քեզ կը տամ որպէս ժառանգութիւն, ու իշխանութիւն»՝ երկրի բոլոր ծագերում:
8 Խնդրէ՛ ինձմէ ու հեթանոսները քեզի ժառանգութիւն պիտի տամ Ու երկրի ծայրերը քեզի ստացուածք։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 проси у Меня, и дам народы в наследие Тебе и пределы земли во владение Тебе;
2:8 αἴτησαι αιτεω ask παρ᾿ παρα from; by ἐμοῦ εμου my καὶ και and; even δώσω διδωμι give; deposit σοι σοι you ἔθνη εθνος nation; caste τὴν ο the κληρονομίαν κληρονομια inheritance σου σου of you; your καὶ και and; even τὴν ο the κατάσχεσίν κατασχεσις holding σου σου of you; your τὰ ο the πέρατα περας extremity; limit τῆς ο the γῆς γη earth; land
2:8 שְׁאַ֤ל šᵊʔˈal שׁאל ask מִמֶּ֗נִּי mimmˈennî מִן from וְ wᵊ וְ and אֶתְּנָ֣ה ʔettᵊnˈā נתן give גֹ֭ויִם ˈḡôyim גֹּוי people נַחֲלָתֶ֑ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage וַ֝ ˈwa וְ and אֲחֻזָּתְךָ֗ ʔᵃḥuzzāṯᵊḵˈā אֲחֻזָּה land property אַפְסֵי־ ʔafsê- אֶפֶס end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:8. postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terraeAsk of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession.
8. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.
2:8. Ask of me and I will give to you: the Gentiles for your inheritance, and the ends of the earth for your possession.
2:8. Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession.
Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession:

2:8 проси у Меня, и дам народы в наследие Тебе и пределы земли во владение Тебе;
2:8
αἴτησαι αιτεω ask
παρ᾿ παρα from; by
ἐμοῦ εμου my
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
ἔθνη εθνος nation; caste
τὴν ο the
κληρονομίαν κληρονομια inheritance
σου σου of you; your
καὶ και and; even
τὴν ο the
κατάσχεσίν κατασχεσις holding
σου σου of you; your
τὰ ο the
πέρατα περας extremity; limit
τῆς ο the
γῆς γη earth; land
2:8
שְׁאַ֤ל šᵊʔˈal שׁאל ask
מִמֶּ֗נִּי mimmˈennî מִן from
וְ wᵊ וְ and
אֶתְּנָ֣ה ʔettᵊnˈā נתן give
גֹ֭ויִם ˈḡôyim גֹּוי people
נַחֲלָתֶ֑ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage
וַ֝ ˈwa וְ and
אֲחֻזָּתְךָ֗ ʔᵃḥuzzāṯᵊḵˈā אֲחֻזָּה land property
אַפְסֵי־ ʔafsê- אֶפֶס end
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:8. postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae
Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession.
2:8. Ask of me and I will give to you: the Gentiles for your inheritance, and the ends of the earth for your possession.
2:8. Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Давиду обещается Богом расширение власти над всей землей (8), враги же его пред ним будут так же бессильны, как слабы глиняные сосуды пред железной палкой. "Жезл" - посох, как необходимая принадлежность пастухов. Под посох они для счета пропускали овец, и посох в их руках служил знаком их власти над стадами. "Железный" посох служит образом несокрушимости этой власти. Так как псалом написан по поводу восстания на Давида врагов, то под сокрушением здесь нужно разуметь гибель тех, кто восстанет на него.
Adam Clarke: Commentary on the Bible - 1831
2:8: Ask of me, and I shall give thee - Here a second branch of Christ's office as Savior of the world is referred to; viz., his mediatorial office. Having died as an atoning sacrifice, and risen again from the dead, he was now to make intercession for mankind; and in virtue and on account of what he had done and suffered, he was, at his request, to have the nations for his inheritance, and the uttermost parts of the earth for his possession. He was to become supreme Lord in the mediatorial kingdom; in consequence of which he sent his apostles throughout the habitable globe to preach the Gospel to every man.
Albert Barnes: Notes on the Bible - 1834
2:8: Ask of me - That is, of God. This is a part of the "decree" or purpose, as mentioned in Psa 2:7. That decree embraced not only the design to constitute him as his Son, in the sense that he was to be king in Zion, but also the purpose to give him a dominion embracing "the heathen" and "the uttermost parts of the earth." This wide dominion was to be given him on condition that he would "ask" for it, thus keeping up the idea that Yahweh, as such, is the great source of authority and empire, and that the Messiah, as such occupies a rank subordinate to him. This relation of the Father and Son is everywhere recognized in the New Testament. As we may be sure that the Messiah will ask for this, it follows that the world will yet be brought under his scepter. It may be added that as this wide dominion is promised to the Messiah only on condition that he "asks" for it or prays for it, much more is it true that we can hope for this and for no favor from God, unless we seek it by earnest prayer.
And I shall give thee - I will give thee. That is, he would ultimately give him this possession. No time is specified when it would be done, and the prophecy will be fulfilled if it shall be accomplished in any period of the history of the world.
The heathen - The nations (notes, Psa 2:1); that is, the world. In the time of the writer of the psalm, the world would be spoken of as divided into Hebrews and other nations; the people of God and foreigners. The same division is often referred to in the New Testament under the terms Jew and Gentile, as the Greeks divided all the world into Greeks and barbarians. The word would now embrace all the nations which are not under the influence of the true religion.
For thine inheritance - Thy heritage; thy portion as my Son. There is an allusion here to the fact that he had constituted him as his Son, and hence, it was proper to speak of him as the heir of all things. See the notes at Heb 1:4.
And the uttermost parts of the earth - The farthest regions of the world. This promise would properly embrace all the world as then known, as it is now known, as it shall be hereafter known.
For thy possession - That is, as king. This, on the earth, was be to his possession as the Son of Yahweh, constituted as king. It may be remarked here,
(a) that this can have its fulfillment only in the Lord Jesus Christ. It was not true of David nor of any other Hebrew monarch that he had conceded to him, in fact, any such possession. Their dominions extended, at any time, but little beyond the bounds of Palestine, and embraced a very limited part of the earth - but a small territory, even as compared with many then existing kingdoms. The phrase used here could never have been applied to the limited and narrow country of Palestine.
(b) The promise is to be understood as still in full force. It has never been cancelled or recalled, and though its fulfillment has seemed to be long delayed, yet as no time was specified, its spirit and meaning have not been disregarded. Events have shown that it was not intended that it should be speedily accomplished; and events, when no time is specified, should be allowed to be interpreters of the original meaning of the prophecy.
(c) The promise will yet be fulfilled. It is evidently supposed in the promise that the Messiah would ask for this; and it is solemnly affirmed that if he did, this wide inheritance would be granted to him. The world, then, is to be regarded as given by covenant to the Son of God, and in due time he will set up his dominion over the earth, and rule over mankind. The period is coming when the actual scepter swayed over the nations of the earth will be that of the Son of God, and when his right to give laws and to reign will be acknowledged from the rising to the setting sun. This is the only thing in the future that is certainly known to us, and this is enough to make everything in that future bright.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: Ask: Joh 17:4, Joh 17:5
and I: Psa 22:27, Psa 72:8; Dan 7:13
Geneva 1599
2:8 Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the (f) uttermost parts of the earth [for] thy possession.
(f) Not only the Jews but the Gentiles also.
John Gill
2:8 Ask of me,.... Jehovah is either here again introduced speaking, or these words are a continuation of the Son's account of what his Father said unto him; which do not suppose any superiority in the one, or inferiority in the other; but are only expressive of the Father's great respect and affection for his Son, as such a way of speaking among men shows, Esther 5:3; and of the great interest the Son had in his Father, who could ask nothing but he had it; and shows the perfect harmony, agreement, and unity between them: see 3Kings 3:5; Christ, in the council and covenant of grace and peace, asked many things of his Father, which were granted; he asked for the persons of all the elect to be his bride and spouse, and his heart's desire was given him, and the request of his lips was not withheld from him: he asked for all the blessings of grace for them; for spiritual life here, and eternal life hereafter; and all were given him, and put into his hands for them, Ps 20:2; and here it is promised him,
and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession; by "the Heathen", and "the uttermost parts of the earth", are meant God's elect among the Gentiles, and who live in the distant parts of the world; which are Christ's other sheep, the Father has given to him as his portion, and whom he has made his care and charge: as if it was not enough that he should be King of Zion, or have the government over his chosen ones among the Jews, he commits into his hands the Gentiles also; see Is 49:6; and these are given him as his inheritance and possession, as his portion, to be enjoyed by him; and who esteems them as such, and reckons them a goodly heritage, and a peculiar treasure, his jewels, and the apple of his eye. These words respect the calling of the Gentiles under the Gospel dispensation; and the amplitude of Christ's kingdom in all the earth, which shall be from sea to sea, and from the rivers to the ends of the earth.
John Wesley
2:8 Earth - Not only the Jewish nation, but the whole world.
Robert Jamieson, A. R. Fausset and David Brown
2:8 The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.
heathen--or, "nations" (Ps 2:1).
and the uttermost parts of the earth-- (Ps 22:27); denotes universality.
2:92:9: Հովուեսցե՛ս զնոսա գաւազանաւ երկաթեաւ. որպէս զանօթ բրտի փշրեսցե՛ս զնոսա։
9 Նրանց կը հովուես երկաթեայ գաւազանով եւ բրուտի անօթի պէս կը փշրես նրանց»:
9 Զանոնք երկաթէ գաւազանով պիտի կոտրես*,Բրուտի ամանի պէս պիտի փշրես զանոնք»։
Հովուեսցես`` զնոսա գաւազանաւ երկաթեաւ. որպէս զանօթ բրտի փշրեսցես զնոսա:

2:9: Հովուեսցե՛ս զնոսա գաւազանաւ երկաթեաւ. որպէս զանօթ բրտի փշրեսցե՛ս զնոսա։
9 Նրանց կը հովուես երկաթեայ գաւազանով եւ բրուտի անօթի պէս կը փշրես նրանց»:
9 Զանոնք երկաթէ գաւազանով պիտի կոտրես*,Բրուտի ամանի պէս պիտի փշրես զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Ты поразишь их жезлом железным; сокрушишь их, как сосуд горшечника>>.
2:9 ποιμανεῖς ποιμαινω shepherd αὐτοὺς αυτος he; him ἐν εν in ῥάβδῳ ραβδος rod σιδηρᾷ σιδηρεος of iron ὡς ως.1 as; how σκεῦος σκευος vessel; jar κεραμέως κεραμευς potter συντρίψεις συντριβω fracture; smash αὐτούς αυτος he; him
2:9 תְּ֭רֹעֵם ˈtᵊrōʕēm רעע break בְּ bᵊ בְּ in שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod בַּרְזֶ֑ל barzˈel בַּרְזֶל iron כִּ ki כְּ as כְלִ֖י ḵᵊlˌî כְּלִי tool יֹוצֵ֣ר yôṣˈēr יֹוצֵר potter תְּנַפְּצֵֽם׃ tᵊnappᵊṣˈēm נפץ shatter
2:9. pasces eos in virga ferrea ut vas figuli conteres eosThou shalt rule them with a rod of iron, and shalt break them in pieces like a potter's vessel.
9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.
2:9. You will rule them with an iron rod, and you will shatter them like a potter’s vessel.
2:9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.
Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter' s vessel:

2:9 Ты поразишь их жезлом железным; сокрушишь их, как сосуд горшечника>>.
2:9
ποιμανεῖς ποιμαινω shepherd
αὐτοὺς αυτος he; him
ἐν εν in
ῥάβδῳ ραβδος rod
σιδηρᾷ σιδηρεος of iron
ὡς ως.1 as; how
σκεῦος σκευος vessel; jar
κεραμέως κεραμευς potter
συντρίψεις συντριβω fracture; smash
αὐτούς αυτος he; him
2:9
תְּ֭רֹעֵם ˈtᵊrōʕēm רעע break
בְּ bᵊ בְּ in
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
בַּרְזֶ֑ל barzˈel בַּרְזֶל iron
כִּ ki כְּ as
כְלִ֖י ḵᵊlˌî כְּלִי tool
יֹוצֵ֣ר yôṣˈēr יֹוצֵר potter
תְּנַפְּצֵֽם׃ tᵊnappᵊṣˈēm נפץ shatter
2:9. pasces eos in virga ferrea ut vas figuli conteres eos
Thou shalt rule them with a rod of iron, and shalt break them in pieces like a potter's vessel.
2:9. You will rule them with an iron rod, and you will shatter them like a potter’s vessel.
2:9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:10: Be wise - O ye kings - An exhortation of the Gospel to the rulers of all kingdoms, nations, and states, to whom it may be sent. All these should listen to its maxims, be governed by its precepts, and rule their subjects according to its dictates.
Be instructed, ye judges - Rather, Be ye reformed - cast away all your idolatrous maxims; and receive the Gospel as the law, or the basis of the law, of the land.
Albert Barnes: Notes on the Bible - 1834
2:9: Thou shalt break them with a rod of iron - That is, evidently, thine enemies, for it cannot be supposed to be meant that he would sway such a scepter over his own people. The idea is that he would crush and subdue all his foes. He would have absolute power, and the grant which had been made to him would be accompanied with authority sufficient to hold it. That dominion which was to be conceded to him would be not only one of protection to his friends, but also of punishment on his enemies; and the statement here is made prominent because the former part of the psalm had respect to rebels, and the Messiah is here represented as being invested with power sufficient to punish and restrain them. The Vulgate renders this "thou shalt rule;" the Septuagint, "thou shalt feed - ποιμανεῖς poimaneis; that is, thou shalt feed them as a shepherd does his flock; thou shalt exercise over them the care and protection of a shepherd. This rendering occurs by a slight change in the pointing of the Hebrew word, though the most approved mode of pointing the word is that which is followed in our common translation. DeWette, Hengstenberg, Alexander, Horsley, adopt the common reading. What is said in this verse has been urged as an objection to referring it to the Messiah. The remark of DeWette on this matter has been quoted in the introduction to this psalm, Section 4 (3). But it may be observed, while it is everywhere represented that the scepter of the Messiah over the earth will be a mild scepter, it is also everywhere stated that he will ultimately crush and overthrow all his foes.
Thus, in Isa 11:4 : "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." So Psa 110:6 : "He shall judge among the heathen; he shall fill the places with the dead bodies." So, likewise, Rev 19:15 : "And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God." So also in mat 25, and elsewhere, it is said that he will come to judgment, and will consign all his foes to appropriate punishment. While it is said that the reign of the Messiah would be a mild reign, and that his kingdom would not be of this world, and while he is represented as the Prince of peace, it is also said that he would be invested with all the authority of a sovereign. While he would have power to protect his friends, he would also have power to humble and crush his foes. The expression "with a rod of iron" refers to the scepter which he would bear. A scepter was sometimes made of wood, sometimes of gold, sometimes of ivory, and sometimes of iron. The idea, when the past was the case, was, that the dominion was absolute, and that there was nothing that could resist it. Perhaps the idea of justice or severity would be that which would be most naturally suggested by this. As applicable to the Messiah, it can only mean that his enemies would be crushed and subdued before him.
Thou shalt dash them in pieces - The same idea is here expressed in another form, but indicating more particularly the ease with which it would be done. The word rendered "dash them in pieces" means to break in pieces as an earthen vessel, Jdg 7:20; Jer 22:28. It is used to denote the crushing of infants on stones, Psa 137:9. The word "shiver" would well express the idea here - "thou shalt shiver them."
Like a potter's vessel - A vessel or instrument made by a potter; a vessel made of clay. This is easily broken, and especially with a rod of iron, and the idea here is that he would crush and subdue his enemies as easily as this could be done. No image could more happily express the ease with which he would subdue his foes; and this accords with all the representations of the New Testament - that with infinite case - with a word - Christ can subdue his enemies, and consign them to ruin. Compare Mat 25:41, Mat 25:46; Luk 19:27. The sense here is, simply, that the Messiah would be absolute; that he would have power to quell all rebellion against God, and to punish all those that rise up against him; and that on those who are incorrigibly rebellious he would exercise that power, and take effectual means to subdue them. This is merely what is done by all just governments, and is by no means inconsistent with the idea that such a government would be mild and gentle toward those who are obedient. The protection of the righteous makes the punishment of the wicked necessary in all governments, and the one cannot be secured without the other. This verse is applied to the Messiah in the Book of Rev_elation, Rev 2:27, note; Rev 19:15, note; compare Rev 12:5, note (see the notes at these passages).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Psa 21:8, Psa 21:9, Psa 89:23, Psa 110:5, Psa 110:6; Isa 30:14, Isa 60:12; Jer 19:11; Dan 2:44; Mat 21:44; Rev 2:26, Rev 2:27, Rev 12:5
John Gill
2:9 Thou shalt break them with a rod of iron,.... Not his inheritance and possession among the Gentiles, the chosen ones given him by the Father; these he delights in, takes care of, protects, and preserves: but the stubborn and rebellious ones among the Heathen, and in each of the parts of the world, who will not have him to reign over them; who treat his person with contempt, reject his government, disobey his Gospel, and despise his commands; towards these Christ will use severity, and will exert his power and break them in pieces. The Vulgate Latin, Septuagint, Syriac, Arabic, and Ethiopic versions, render it, "shall feed" or "rule them"; and so it is cited in Rev_ 2:27; and applied to Christ, the Word of God, and King of kings; and must be understood, as it is in those places, of the severity of his government over them, of the strictness of his justice, without the least display of mercy; and then the sense is the same with those versions which render it, "shall break them:" as the word used is interpreted by the Targum, and the Jewish commentators on the place; and which is confirmed by what follows:
thou shalt dash them in pieces like a potter's vessel; which is very easily done with a bar of iron; and, when it is done, the pieces can never be put together again: so that by the metaphor is signified the easy and irreparable ruin of the wicked; see Is 30:14. The word signifies that they should be so crumbled into dust, that they should be scattered about as with the wind; which, so far as it relates to the Jews, was fulfilled in their destruction by the Romans, and will have its accomplishment in the antichristian nations at the latter day; see Rev_ 2:26.
John Wesley
2:9 Them - Those that will not quietly submit to thee, shall be crushed and destroyed by thee. This was in part fulfilled, when the Jews who persisted in unbelief, were destroyed by the Romans power: And in the destruction of the Pagan power, when the Christian religion came to be established. But it will not be compleatly fulfilled, 'till all opposing power and principality be put down.
Robert Jamieson, A. R. Fausset and David Brown
2:9 His enemies shall be subject to His terrible power (Job 4:9; Th2 2:8), as His people to His grace (Ps 110:2-3).
rod of iron--denotes severity (Rev_ 2:27).
a potter's vessel--when shivered cannot be mended, which will describe utter destruction.
2:102:10: Արդ թա՛գաւորք՝ զայս ՚ի մի՛տ առէք, խրատեցարո՛ւք ամենեքեան ոյք դատիք զերկիր։
10 Արդ, թագաւորնե՛ր, ո՛ւշ դարձրէք սրան, եւ խրատուեցէ՛ք ամէնքդ, որ մարդկանց էք դատում:
10 Ուստի հիմա, ո՛վ թագաւորներ, մտքերնիդ առէք, Երկրի՛ դատաւորներ, խրատուեցէ՛ք։
Արդ, թագաւորք, զայս ի միտ առէք, խրատեցարուք ամենեքեան ոյք դատիք զերկիր:

2:10: Արդ թա՛գաւորք՝ զայս ՚ի մի՛տ առէք, խրատեցարո՛ւք ամենեքեան ոյք դատիք զերկիր։
10 Արդ, թագաւորնե՛ր, ո՛ւշ դարձրէք սրան, եւ խրատուեցէ՛ք ամէնքդ, որ մարդկանց էք դատում:
10 Ուստի հիմա, ո՛վ թագաւորներ, մտքերնիդ առէք, Երկրի՛ դատաւորներ, խրատուեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Итак вразумитесь, цари; научитесь, судьи земли!
2:10 καὶ και and; even νῦν νυν now; present βασιλεῖς βασιλευς monarch; king σύνετε συνιημι comprehend παιδεύθητε παιδευω discipline πάντες πας all; every οἱ ο the κρίνοντες κρινω judge; decide τὴν ο the γῆν γη earth; land
2:10 וְ֭ ˈw וְ and עַתָּה ʕattˌā עַתָּה now מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king הַשְׂכִּ֑ילוּ haśkˈîlû שׂכל prosper הִ֝וָּסְר֗וּ ˈhiwwāsᵊrˈû יסר admonish שֹׁ֣פְטֵי šˈōfᵊṭê שׁפט judge אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:10. nunc ergo reges intellegite erudimini iudices terraeAnd now, O ye kings, understand: receive instruction, you that judge the earth.
10. Now therefore be wise, O ye kings: be instructed, ye judges of the earth.
2:10. And now, O kings, understand. Receive instruction, you who judge the earth.
2:10. Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
Be wise now therefore, O ye kings: be instructed, ye judges of the earth:

2:10 Итак вразумитесь, цари; научитесь, судьи земли!
2:10
καὶ και and; even
νῦν νυν now; present
βασιλεῖς βασιλευς monarch; king
σύνετε συνιημι comprehend
παιδεύθητε παιδευω discipline
πάντες πας all; every
οἱ ο the
κρίνοντες κρινω judge; decide
τὴν ο the
γῆν γη earth; land
2:10
וְ֭ ˈw וְ and
עַתָּה ʕattˌā עַתָּה now
מְלָכִ֣ים mᵊlāḵˈîm מֶלֶךְ king
הַשְׂכִּ֑ילוּ haśkˈîlû שׂכל prosper
הִ֝וָּסְר֗וּ ˈhiwwāsᵊrˈû יסר admonish
שֹׁ֣פְטֵי šˈōfᵊṭê שׁפט judge
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:10. nunc ergo reges intellegite erudimini iudices terrae
And now, O ye kings, understand: receive instruction, you that judge the earth.
2:10. And now, O kings, understand. Receive instruction, you who judge the earth.
2:10. Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12. Враги Давида "судьи земли" - высшие сановники, можно разуметь и царей, которым принадлежала и судебная власть, должны опомниться ("вразумитесь и научитесь"), что им нужно не бороться против Бога, но с благоговением работать пред Ним, т. е. служить Ему, и за получаемые от Него милости радоваться пред ним с благоговейным "трепетом", со смирением, а не с гордым сознанием своих заслуг и своей силы. Продолжающееся же сопротивление их Богу вызовет Его гнев и их гибель.

Мы указали связь мыслей в этом псалме и его содержание в применении к обстоятельствам происхождения и поводам его написания. Но все содержание псалма не может быть применимо с точностью к личности Давида и его времени.

Напр., 1) в 1: ст. изображается восстание на помазанника всех народов земли, какового всенародного восстания на Давида не было. 2) рождение Богом Давида "ныне" (7: ст.) буквально, конечно, не может быть понимаемо. 3) в 9-10: ст. предсказывается распространение власти Давида по всему миру, что исторически на нем не исполнилось. Все сказанное указывает, что содержание псалма нельзя уложить в исторические рамки Давидова времени и личности Давида.

Мы уже указывали, что Давиду было дано обетование о происхождении от него Потомка, власть которого будет несокрушимой, вечной. Таким же Потомком был обетованный Мессия, и слова 7: ст. по кн. Деян XIII:38: и по посл. к Евр I:5; V:5: относятся к воплощению Сына Божия. Первые же два стиха в кн. Деян IV:27:-28: по объяснению апостолов прилагаются к изображению восстания на Христа как представителей власти евр. народа, так и римской, в лице Пилата; тогда же римская монархия была мировой; и восстание на Христа римлян было восстанием всего тогдашнего мира. Таким образом исторические обстоятельства, давшие повод к написанию псалма, послужили и поводом к изображению Давидом будущих мессианских времен, а потому этот псалом - пророчески-мессианский.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 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.
We have here the practical application of this gospel doctrine concerning the kingdom of the Messiah, by way of exhortation to the kings and judges of the earth. They hear that it is in vain to oppose Christ's government; let them therefore be so wise for themselves as to submit to it. He that has power to destroy them shows that he has no pleasure in their destruction, for he puts them into a way to make themselves happy, v. 10. Those that would be wise must be instructed; and those are truly wise that receive instruction from the word of God. Kings and judges stand upon a level with common persons before God; and it is as necessary for them to be religious as for any others. Those that give law and judgment to others must receive law from Christ, and it will be their wisdom to do so. What is said to them is said to all, and is required of every one of us, only it is directed to kings and judges because of the influence which their example will have upon their inferiors, and because they were men of rank and power that opposed the setting up of Christ's kingdom, v. 2. We are exhorted,
I. To reverence God and to stand in awe of him, v. 11. This is the great duty of natural religion. God is great, and infinitely above us, just and holy, and provoked against us, and therefore we ought to fear him and tremble before him; yet he is our Lord and Master, and we are bound to serve him, our friend and benefactor, and we have reason to rejoice in him; and these are very well consistent with each other, for, 1. We must serve God in all ordinances of worship, and all instances of a godly conversation, but with a holy fear, a jealousy over ourselves, and a reverence of him. Even kings themselves, whom others serve and fear, must serve and fear God; there is the same indefinite distance between them and God that there is between the meanest of their subjects and him. 2. We must rejoice in God, and, in subordination to him, we may rejoice in other things, but still with a holy trembling, as those that know what a glorious and jealous God he is, whose eye is always upon us. Our salvation must be wrought out with fear and trembling, Phil. ii. 12. We ought to rejoice in the setting up of the kingdom of Christ, but to rejoice with trembling, with a holy awe of him, a holy fear for ourselves, lest we come short, and a tender concern for the many precious souls to whom his gospel and kingdom are a savour of death unto death. Whatever we rejoice in, in this world, it must always be with trembling, lest we grow vain in our joy and be puffed up with the things we rejoice in, and because of the uncertainty of them and the damp which by a thousand accidents may soon be cast upon our joy. To rejoice with trembling is to rejoice as though we rejoiced not, 1 Cor. vii. 30.
II. To welcome Jesus Christ and to submit to him, v. 12. This is the great duty of the Christian religion; it is that which is required of all, even kings and judges, and it is our wisdom and interest to do it. Observe here,
1. The command given to this purport: Kiss the Son. Christ is called the Son because so he was declared (v. 7), Thou art my Son. He is the Son of God by eternal generation, and, upon that account, he is to be adored by us. He is the Son of man (that is, the Mediator, John v. 27), and, upon that account, to be received and submitted to. He is called the Son, to include both, as God is often called emphatically the Father, because he is the Father of our Lord Jesus Christ, and in him our Father, and we must have an eye to him under both considerations. Our duty to Christ is here expressed figuratively: Kiss the Son, not with a betraying kiss, as Judas kissed him, and as all hypocrites, who pretend to honour him, but really affront him; but with a believing kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be friends, as Jacob and Esau; let the quarrel between us and God terminate; let the acts of hostility cease, and let us be at peace with God in Christ, who is our peace. (2.) With a kiss of adoration and religious worship. Those that worshipped idols kissed them, 1 Kings xix. 18; Hos. xiii. 2. Let us study how to do honour to the Lord Jesus, and to give unto him the glory due unto his name. He is thy Lord, and worship thou him, Ps. xlv. 11. We must worship the Lamb, as well as him that sits on the throne, Rev. v. 9-13. (3.) With a kiss of affection and sincere love: "Kiss the Son; enter into a covenant of friendship with him, and let him be very dear and precious to you; love him above all, love him in sincerity, love him much, as she did to whom much was forgiven, and, in token of it, kissed his feet," Luke vii. 38. (4.) With a kiss of allegiance and loyalty, as Samuel kissed Saul, 1 Sam. x. 1. Swear fealty and homage to him, submit to his government, take his yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his interest.
2. The reasons to enforce this command; and they are taken from our own interest, which God, in his gospel, shows a concern for. Consider,
(1.) The certain ruin we run upon if we refuse and reject Christ: "Kiss the Son; for it is at your peril if you do not." [1.] "It will be a great provocation to him. Do it, lest he be angry." The Father is angry already; the Son is the Mediator that undertakes to make peace; if we slight him, the Father's wrath abides upon us (John iii. 36), and not only so, but there is an addition of the Son's wrath too, to whom nothing is more displeasing than to have the offers of his grace slighted and the designs of it frustrated. The Son can be angry, though a Lamb; he is the lion of the tribe of Judah, and the wrath of this king, this King of kings, will be as the roaring of a lion, and will drive even mighty men and chief captains to seek in vain for shelter in rocks and mountains, Rev. vi. 16. If the Son be angry, who shall intercede for us? There remains no more sacrifice, no other name by which we can be saved. Unbelief is a sin against the remedy. [2.] It will be utter destruction to yourselves: Lest you perish from the way, or in the way so some, in the way of your sins, and from the way of your vain hopes; lest your way perish (as Ps. i. 6), lest you prove to have missed the way to happiness. Christ is the way; take heed lest you be cut off from him as your way to God. It intimates that they were, or at least thought themselves, in the way; but, by neglecting Christ, they perished from it, which aggravates their ruin, that they go to hell from the way to heaven, are not far from the kingdom of God and yet never arrive there.
(2.) The happiness we are sure of if we yield ourselves to Christ. When his wrath is kindled, though but a little, the least spark of that fire is enough to make the proudest sinner miserable if it fasten upon his conscience; for it will burn to the lowest hell: one would think it should therefore follow, "When his wrath is kindled, woe be to those that despise him;" but the Psalmist startles at the thought, deprecates that dreadful doom and pronounces those blessed that escape it. Those that trust in him, and so kiss him, are truly happy; but they will especially appear to be so when the wrath of Christ is kindled against others. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their refuge and patron; when the hearts of others fail them for fear they shall lift up their heads with joy; and then those who now despise Christ and his followers will be forced to say, to their own greater confusion, "Now we see that blessed are all those, and those only, that trust in him."
In singing this, and praying it over, we should have our hearts filled with a holy awe of God, but at the same time borne up with a cheerful confidence in Christ, in whose mediation we may comfort and encourage ourselves and one another. We are the circumcision, that rejoice in Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
2:10: Be wise now, therefore, O ye kings - This is to be understood as the language of the psalmist. See introduction to the psalm, Section 3. It is an exhortation addressed to the rulers and princes whom the psalmist saw engaged in opposition to the purpose of Yahweh Psa 2:1-3 - and hence, to all rulers and princes - to act the part of wisdom, by not attempting to resist the plans of God, but to submit to him, and secure his friendship. The psalmist cautions them to take warning, in view of what must certainly come upon the enemies of the Messiah; to cease their vain attempts to oppose his reign, and, by a timely submission to him, to ensure his friendship, and to escape the doom that must come upon his foes. The way of wisdom, then, was not to engage in an attempt in which they must certainly be crushed, but to secure at once the friendship of one appointed by God to reign over the earth.
Be instructed - In your duty to Yahweh and his Anointed One; that is, in the duty of submitting to this arrangement, and lending your influence to promote it. The word used here, and rendered "be instructed," means properly to chastise, chasten, correct; and it here means, be admonished, exhorted, or warned. Compare Pro 9:7; Job 4:3; Psa 16:7.
Ye judges of the earth - Ye who administer justice; that is, ye rulers. This was formerly done by kings themselves, as it is now supposed to be in monarchical governments, where the judges act in the name of the king. In Republics, justice is supposed to be administered by the people through those whom they have appointed to execute it. The word here is equivalent to rulers, and the call is on those who occupy posts of office and honor not to oppose the purposes of Yahweh, but to bring their influence to the promotion of his designs. At the same time, it cannot be doubted that it is implied that they should seek to be interested personally in his reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Be wise: Jer 6:8; Hos 14:9
O: Psa 45:12, Psa 72:10, Psa 72:11; Isa 49:23, Isa 52:15, Isa 60:3, Isa 60:10, Isa 60:11
be instructed: Psa 82:1-8
Carl Friedrich Keil and Franz Delitzsch
2:10
The poet closes with a practical application to the great of the earth of that which he has seen and heard. With ועתּה, καὶ νῦν (1Jn 2:28), itaque, appropriate conclusions are drawn from some general moral matter of face (e.g., Prov 5:7) or some fact connected with the history of redemption (e.g., Is 28:22). The exhortation is not addressed to those whom he has seen in a state of rebellion, but to kings in general with reference to what he has prophetically seen and heard. שׁפטי ארץ are not those who judge the earth, but the judges, i.e., rulers (Amos 2:3, cf. 1:8), belonging to the earth, throughout its length or breadth. The Hiph. השׂכּיל signifies to show intelligence or discernment; the Niph. נוסר as a so-called Niph. tolerativum, to let one's self be chastened or instructed, like נועץ Prov 13:10, to allow one's self to be advised, נדרשׁ Ezek 14:3, to allow one's self to be sought, נמצא to allow one's self to be found, 1Chron 28:9, and frequently. This general call to reflection is followed, in 1Chron 28:11, by a special exhortation in reference to Jahve, and in Ps 2:12, in reference to the Son. עבדוּ and גּילוּ answer to each other: the latter is not according to Hos 10:5 in the sense of חילוּ Ps 96:9, but, - since "to shake with trembling" (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Ps 100:2, in the sense of rapturous manifestation of joy at the happiness and honour of being permitted to be servants of such a God. The lxx correctly renders it: ἀγελλιᾶσθε αὐτῷ ἐν τρόμῳ. Their rejoicing, in order that it may not run to the excess of security and haughtiness, is to be blended with trembling (בּ as Zeph 3:17), viz., with the trembling of reverence and self-control, for God is a consuming fire, Heb 12:28.
The second exhortation, which now follows, having reference to their relationship to the Anointed One, has been missed by all the ancient versions except the Syriac, as though its clearness had blinded the translators, since they render בר, either בּר purity, chastity, discipline (lxx, Targ., Ital., Vulg.), or בּר pure, unmixed (Aq., Symm., Jer.: adorate pure). Thus also Hupfeld renders it "yield sincerely," whereas it is rendered by Ewald "receive wholesome warning," and by Hitzig "submit to duty" (בּר like the Arabic birr = בּר); Olshausen even thinks, there may be some mistake in בר, and Diestel decides for בו instead of בר. But the context and the usage of the language require osculamini filium. The Piel נשּׁק means to kiss, and never anything else; and while בּר in Hebrew means purity and nothing more, and בּר as an adverb, pure, cannot be supported, nothing is more natural here, after Jahve has acknowledged His Anointed One as His Son, than that בּר (Prov 31:2, even בּרי = בּני) - which has nothing strange about it when found in solemn discourse, and here helps one over the dissonance of פּן בּן - should, in a like absolute manner to חק, denote the unique son, and in fact the Son of God.
(Note: Apart from the fact of בר not having the article, its indefiniteness comes under the point of view of that which, because it combines with it the idea of the majestic, great, and terrible, is called by the Arabian grammarians Arab. 'l-tnkı̂r lt'dı̂m or ltktı̂r or lthwı̂l; by the boundlessness which lies in it it challenges the imagination to magnify the notion which it thus expresses. An Arabic expositor would here (as in Ps 2:7 above) render it "Kiss a son and such a son!" (vid., Ibn Hishâm in De Sacy's Anthol. Grammat. p. 85, where it is to be translated hic est vir, qualis vir!). Examples which support this doctrine are בּיר Is 28:2 by a hand, viz., God's almighty hand which is the hand of hands, and Is 31:8 מפּני־חרב before a sword, viz., the divine sword which brooks no opposing weapon.)
The exhortation to submit to Jahve is followed, as Aben-Ezra has observed, by the exhortation to do homage to Jahve's Son. To kiss is equivalent to to do homage. Samuel kisses Saul (1Kings 10:1), saying that thereby he does homage to him.
(Note: On this vid., Scacchi Myrothecium, to. iii. (1637) c. 35.)
The subject to what follows is now, however, not the Son, but Jahve. It is certainly at least quite as natural to the New Testament consciousness to refer "lest He be angry" to the Son (vid., Rev_ 6:16.), and since the warning against putting trust (חסות) in princes, Ps 118:9; Ps 146:3, cannot be applied to the Christ of God, the reference of בו to Him (Hengst.) cannot be regarded as impossible. But since חסה בּ is the usual word for taking confiding refuge in Jahve, and the future day of wrath is always referred to in the Old Testament (e.g., Ps 110:5) as the day of the wrath of God, we refer the ne irascatur to Him whose son the Anointed One is; therefore it is to be rendered: lest Jahve be angry and ye perish דּרך. This דּרך is the accus. of more exact definition. If the way of any one perish. Ps 1:6, he himself is lost with regard to the way, since this leads him into the abyss. It is questionable whether כּמעט means "for a little" in the sense of brevi or facile. The usus loquendi and position of the words favour the latter (Hupf.). Everywhere else כּמעט means by itself (without such additions as in Ezra 9:8; Is 26:20; Ezek 16:47) "for a little, nearly, easily." At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Ps 81:15; 2Kings 19:37; Job 32:22. Therefore it is to be rendered: for His wrath might kindle easily, or might kindle suddenly. The poet warns the rulers in their own highest interest not to challenge the wrathful zeal of Jahve for His Christ, which according to Ps 2:5 is inevitable. Well is it with all those who have nothing to fear from this outburst of wrath, because they hide themselves in Jahve as their refuge. The construct state חוסי connects בו, without a genitive relation, with itself as forming together one notion, Ges. 116, 1. חסה the usual word for fleeing confidingly to Jahve, means according to its radical notion not so much refugere, confugere, as se abdere, condere, and is therefore never combined with אל, but always with בּ.
(Note: On old names of towns, which show this ancient חסה. Wetzstein's remark on Job 24:8 [Comm. on Job, en loc.]. The Arabic still has hsy in the reference of the primary meaning to water which, sucked in and hidden, flows under the sand and only comes to sight on digging. The rocky bottom on which it collects beneath the surface of the sand and by which it is prevented from oozing away or drying up is called Arab. hasâ or hisâ a hiding-place or place of protection, and a fountain dug there is called Arab. ‛yn 'l-hy.)
Geneva 1599
2:10 (g) Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
(g) He exhorts all rulers to repent in time.
John Gill
2:10 Be wise now therefore, O ye kings,.... This address is made not so much to the kings of the earth in David's time, as to those who would be under the Gospel dispensation, and times of the Messiah; and particularly who would rise up, and set themselves against the Lord and his Anointed, Ps 2:2; and with these are to be understood their subjects: for if they are to serve the Lord, and be subject to Christ, then much more those that are under them; and they are rather spoken to particularly, because their examples have great influence on those over whom they rule, whether for good or evil these are exhorted to be wise, or to act the wise part; for great men are not always wise; wisdom, riches, and honour, do not always go together; men may be in high places, and yet be of low understandings; however, they do not always act wisely, and particularly those kings did not, when they rose up and set themselves against the Lord and his Messiah; since such opposition must be fruitless, nor is there any counsel against the Lord. And we learn, from the connection of these words with the following, that the truest wisdom in kings and people is to fear God, be subject to Christ, and trust in him. The words are an inference from what goes before; "therefore", since Christ is set as King over Zion, and he is no other than the Son of God, and who has a power over all flesh; one part of the world is his inheritance and possession, and the other part he will in a little time break and dash to pieces; wherefore "now", under the Gospel dispensation, while it is today, and now is the accepted time and day of salvation, before the blow is given; act the wise part and leave off opposing, and become subject to so great and powerful a King;
be instructed, ye judges of the earth; who are under kings, being appointed by them to hear causes and minister justice; they answer to the sanhedrim of the Jews; to the rulers in Ps 2:2. These are exhorted to receive instructions, not in things political and civil they may be well acquainted with; but in things religious and evangelical, in the worship of God, in the Gospel of Christ, and in his ordinances; for persons in such posts should not be above instruction in these things. The word may be rendered, "be ye chastised" or "corrected" (i); that is, suffer reproof, correction, and chastisement at the hand of God, whether by words or deeds; submit to it patiently, and receive instruction from it: for God sometimes reproves kings and princes of the earth, on account of their sins, and for the sake of his people, when they should learn righteousness; see Ps 105:14.
(i) "castigamini", Piscator; so Ainsworth; "corrigimini", Castalio, Gejerus, Michaelis.
John Wesley
2:10 Now - While you have time for repentance and submission.
Robert Jamieson, A. R. Fausset and David Brown
2:10 kings . . . judges--For rulers generally (Ps 148:11), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--
2:112:11: Ծառայեցէ՛ք Տեառն երկիւղի՛ւ, եւ ցնծացէ՛ք առաջի նորա դողութեամբ։
11 Ծառայեցէ՛ք Տիրոջը երկիւղով եւ ցնծացէ՛ք նրա առջեւ դողալով:
11 Երկիւղով ծառայեցէ՛ք Տէրոջը, Ու դողալով անկէ վախցէ՛ք*։
Ծառայեցէք Տեառն երկիւղիւ, եւ ցնծացէք առաջի նորա դողութեամբ:

2:11: Ծառայեցէ՛ք Տեառն երկիւղի՛ւ, եւ ցնծացէ՛ք առաջի նորա դողութեամբ։
11 Ծառայեցէ՛ք Տիրոջը երկիւղով եւ ցնծացէ՛ք նրա առջեւ դողալով:
11 Երկիւղով ծառայեցէ՛ք Տէրոջը, Ու դողալով անկէ վախցէ՛ք*։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Служите Господу со страхом и радуйтесь [пред Ним] с трепетом.
2:11 δουλεύσατε δουλευω give allegiance; subject τῷ ο the κυρίῳ κυριος lord; master ἐν εν in φόβῳ φοβος fear; awe καὶ και and; even ἀγαλλιᾶσθε αγαλλιαω jump for joy αὐτῷ αυτος he; him ἐν εν in τρόμῳ τρομος trembling
2:11 עִבְד֣וּ ʕivᵊḏˈû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יִרְאָ֑ה yirʔˈā יִרְאָה fear וְ֝ ˈw וְ and גִ֗ילוּ ḡˈîlû גיל rejoice בִּ bi בְּ in רְעָדָֽה׃ rᵊʕāḏˈā רְעָדָה trembling
2:11. servite Domino in timore et exultate in tremoreServe ye the Lord with fear: and rejoice unto him with trembling.
11. Serve the LORD with fear, and rejoice with trembling.
2:11. Serve the Lord in fear, and exult in him with trembling.
2:11. Serve the LORD with fear, and rejoice with trembling.
Serve the LORD with fear, and rejoice with trembling:

2:11 Служите Господу со страхом и радуйтесь [пред Ним] с трепетом.
2:11
δουλεύσατε δουλευω give allegiance; subject
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
φόβῳ φοβος fear; awe
καὶ και and; even
ἀγαλλιᾶσθε αγαλλιαω jump for joy
αὐτῷ αυτος he; him
ἐν εν in
τρόμῳ τρομος trembling
2:11
עִבְד֣וּ ʕivᵊḏˈû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יִרְאָ֑ה yirʔˈā יִרְאָה fear
וְ֝ ˈw וְ and
גִ֗ילוּ ḡˈîlû גיל rejoice
בִּ bi בְּ in
רְעָדָֽה׃ rᵊʕāḏˈā רְעָדָה trembling
2:11. servite Domino in timore et exultate in tremore
Serve ye the Lord with fear: and rejoice unto him with trembling.
2:11. Serve the Lord in fear, and exult in him with trembling.
2:11. Serve the LORD with fear, and rejoice with trembling.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:11: Serve the Lord with fear - A general direction to all men. Fear God with that reverence which is due to his supreme majesty. Serve him as subjects should their sovereign, and as servants should their master.
Rejoice with trembling - If ye serve God aright, ye cannot but be happy; but let a continual filial fear moderate all your joys. Ye must all stand at last before the judgment-seat of God; watch, pray, believe, work, and keep humble.
Albert Barnes: Notes on the Bible - 1834
2:12: Kiss the Son - Him whom God hath declared to be his Son Psa 2:7, and whom, as such, he has resolved to set as King on his holy hill Psa 2:6. The word "kiss" here is used in accordance with Oriental usages, for it was in this way that respect was indicated for one of superior rank. This was the ancient mode of doing homage or allegiance to a king, Sa1 10:1. It was also the mode of rendering homage to an idol, Kg1 19:18; Hos 13:2; Job 31:27. The mode of rendering homage to a king by a kiss was sometimes to kiss his hand, or his dress, or his feet, as among the Persians. DeWette. The practice of kissing the hand of a monarch is not uncommon in European courts as a token of allegiance. The meaning here is that they should express their allegiance to the Son of God, or recognize him as the authorized King, with suitable expressions of submission and allegiance; that they should receive him as King, and submit to his reign. Applied to others, it means that they should embrace him as their Saviour.
Lest he be angry - If you do not acknowledge his claims, and receive him as the Messiah.
And ye perish from the way - The word from in this place is supplied by the translators. It is literally, "And ye perish the way." See the notes at Psa 1:6. The meaning here seems to be either "lest ye are lost in respect to the way," that is, the way to happiness and salvation; or "lest ye fail to find the way" to life; or "lest ye perish by the way," to wit, before you reach your destination, and accomplish the object you have in view. The design seems to be to represent them as pursuing a certain journey or path - as life is often represented (compare Psa 1:1) - and as being cut down before they reached the end of their journey.
When his wrath is kindled - When his wrath burns. Applying to anger or wrath a term which is common now, as when we speak of one whose anger is heated, or who is hot with wrath.
But a little - Prof. Alexander renders this, "For his wrath will soon burn." This, it seems to me, is in accordance with the original; the word "little" probably referring to time, and not to the intensity of his anger. This accords better also with the connection, for the design is not to state that there will be degrees in the manifestation of his anger, but that his anger would not long be delayed. In due time he would execute judgment on his enemies; and whenever his anger began to burn, his enemies must perish.
Blessed are all they that put their trust in him - Kings, princes, people; - all, of every age and every land; the poor, the rich, the bond, the free; white, black, copper-colored, or mixed; all in sickness or health, in prosperity or adversity, in life or in death; all, of every condition, and in all conceivable circumstances - are blessed who put their trust in him. All need him as a Saviour; all will find him to be a Saviour adapted to their wants. All who do this are happy (compare the notes at Psa 1:1); all are safe in time and in eternity. This great truth is stated everywhere in the Bible; and to induce the children of men - weak, and guilty, and helpless - to put their trust in the Son of God, is the great design of all the communications which God has made to mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Serve: Psa 89:7; Heb 12:28, Heb 12:29
rejoice: Psa 95:1-8, Psa 97:1, Psa 99:1, Psa 119:120; Phi 2:12; Heb 4:1, Heb 4:2, Heb 12:25
John Gill
2:11 Serve the Lord with fear,.... Not the creature, neither more, nor besides, nor with the Creator; God and mammon cannot both be served; nor any fictitious and nominal deities, the idols of the Gentiles, who are not gods by nature; but the true Jehovah, the one and only Lord God, he only is to be worshipped and served, even Father, Son, and Spirit. Here it may be understood either of the Lord Christ, the Son of God, who is to be served by the kings and judges of the earth, he being King of kings, and Lord of lords; or rather of Jehovah the Father, since the Son seems to be distinguished from him in Ps 2:12, and the service these persons are called unto lies not in the discharge of any office in the church, as in preaching the word, which is serving God in the Gospel of his Son; and hence the ministers of the word are eminently called the servants of the most high God; for kings and judges are not required hereby to lay aside their crowns and sceptres, and leave their seats of justice, and become preachers of the Gospel; but in acting according to the will of God revealed in his word, and in the whole worship of him, both internal and external: and this is to be done "with fear", not with fear of man, nor with servile fear of God, but with a godly and filial fear, with a reverential affection for him, and in a way agreeable to his mind and will; with reverence and awe of him, without levity, carelessness, and negligence;
and rejoice with trembling; some reference may be had to the joy in public worship, as at sacrifices and festivals, and the music in divine service under the law; and the singing of psalms and hymns and spiritual songs under the Gospel; and especially to the Gospel dispensation itself, which is a time of joy and rejoicing; the Gospel is good tidings of great joy; the kingdom of God is not in things external, but in joy in the Holy Ghost; and, above all, respect is had to a rejoicing in Christ Jesus, in his person, righteousness, and salvation: and which is consistent with "trembling"; not with a fearful looking for of judgment, but with modesty and humility; in which sense this word, when joined with "fear" as here, is used Phil 2:12, and stands opposed to pride, haughtiness, and arrogance; men should so rejoice in Christ as to have no confidence in the flesh, or assume any degree of glory to themselves, or have any rejoicing in themselves, but wholly in Christ, giving all the glory of what they have to him.
John Wesley
2:11 Fear - With an awful sense of his great and glorious majesty. Rejoice - Do not esteem his yoke your dishonour and grievance; but rejoice in this inestimable grace and benefit. Trembling - This is added to warn them of taking heed that they do not turn this grace of God into wantonness.
2:122:12: Ընկալարո՛ւք զխրատ նորա՝ զի մի՛ բարկասցի Տէր, եւ կորնչիցիք ՚ի ճանապարհացն արդարութեան։
12 Ընդունեցէ՛ք նրա խրատը, որ Տէրը չբարկանայ, որ դուք չկորչէք արդարութեան ճանապարհից, երբ նրա զայրոյթը բորբոքուած լինի:
12 Որդին համբուրեցէք՝ որպէս զի չբարկանայ Ու ճամբուն մէջ չկորսուիք,
[8]Ընկալարուք զխրատ նորա զի մի՛ բարկասցի Տէր, եւ կորնչիցիք ի ճանապարհացն արդարութեան:

2:12: Ընկալարո՛ւք զխրատ նորա՝ զի մի՛ բարկասցի Տէր, եւ կորնչիցիք ՚ի ճանապարհացն արդարութեան։
12 Ընդունեցէ՛ք նրա խրատը, որ Տէրը չբարկանայ, որ դուք չկորչէք արդարութեան ճանապարհից, երբ նրա զայրոյթը բորբոքուած լինի:
12 Որդին համբուրեցէք՝ որպէս զի չբարկանայ Ու ճամբուն մէջ չկորսուիք,
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Почтите Сына, чтобы Он не прогневался, и чтобы вам не погибнуть в пути {вашем},
2:12 δράξασθε δρασσομαι catch παιδείας παιδεια discipline μήποτε μηποτε lest; unless ὀργισθῇ οργιζω impassioned; anger κύριος κυριος lord; master καὶ και and; even ἀπολεῖσθε απολλυμι destroy; lose ἐξ εκ from; out of ὁδοῦ οδος way; journey δικαίας δικαιος right; just ὅταν οταν when; once ἐκκαυθῇ εκκαιω burn out ἐν εν in τάχει ταχυς quick ὁ ο the θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him μακάριοι μακαριος blessed; prosperous πάντες πας all; every οἱ ο the πεποιθότες πειθω persuade ἐπ᾿ επι in; on αὐτῷ αυτος he; him
2:12 נַשְּׁקוּ־ naššᵊqû- נשׁק kiss בַ֡ר vˈar בַּר son פֶּן־ pen- פֶּן lest יֶאֱנַ֤ף׀ yeʔᵉnˈaf אנף be angry וְ wᵊ וְ and תֹ֬אבְדוּ ṯˈōvᵊḏû אבד perish דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way כִּֽי־ kˈî- כִּי that יִבְעַ֣ר yivʕˈar בער burn כִּ ki כְּ as מְעַ֣ט mᵊʕˈaṭ מְעַט little אַפֹּ֑ו ʔappˈô אַף nose אַ֝שְׁרֵ֗י ˈʔašrˈê אֶשֶׁר happiness כָּל־ kol- כֹּל whole חֹ֥וסֵי ḥˌôsê חסה seek refuge בֹֽו׃ vˈô בְּ in
2:12. adorate pure ne forte irascatur et pereatis de viaEmbrace discipline, lest at any time the Lord be angry, and you perish from the just way.
12. Kiss the son, lest he be angry, and ye perish in the way,
2:12. Embrace discipline, lest at any time the Lord might become angry, and you would perish from the way of the just.
2:12. Kiss the Son, lest he be angry, and ye perish [from] the way,
Kiss the Son, lest he be angry, and ye perish [from] the way:

2:12 Почтите Сына, чтобы Он не прогневался, и чтобы вам не погибнуть в пути {вашем},
2:12
δράξασθε δρασσομαι catch
παιδείας παιδεια discipline
μήποτε μηποτε lest; unless
ὀργισθῇ οργιζω impassioned; anger
κύριος κυριος lord; master
καὶ και and; even
ἀπολεῖσθε απολλυμι destroy; lose
ἐξ εκ from; out of
ὁδοῦ οδος way; journey
δικαίας δικαιος right; just
ὅταν οταν when; once
ἐκκαυθῇ εκκαιω burn out
ἐν εν in
τάχει ταχυς quick
ο the
θυμὸς θυμος provocation; temper
αὐτοῦ αυτος he; him
μακάριοι μακαριος blessed; prosperous
πάντες πας all; every
οἱ ο the
πεποιθότες πειθω persuade
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
2:12
נַשְּׁקוּ־ naššᵊqû- נשׁק kiss
בַ֡ר vˈar בַּר son
פֶּן־ pen- פֶּן lest
יֶאֱנַ֤ף׀ yeʔᵉnˈaf אנף be angry
וְ wᵊ וְ and
תֹ֬אבְדוּ ṯˈōvᵊḏû אבד perish
דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way
כִּֽי־ kˈî- כִּי that
יִבְעַ֣ר yivʕˈar בער burn
כִּ ki כְּ as
מְעַ֣ט mᵊʕˈaṭ מְעַט little
אַפֹּ֑ו ʔappˈô אַף nose
אַ֝שְׁרֵ֗י ˈʔašrˈê אֶשֶׁר happiness
כָּל־ kol- כֹּל whole
חֹ֥וסֵי ḥˌôsê חסה seek refuge
בֹֽו׃ vˈô בְּ in
2:12. adorate pure ne forte irascatur et pereatis de via
Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
2:12. Embrace discipline, lest at any time the Lord might become angry, and you would perish from the way of the just.
2:12. Kiss the Son, lest he be angry, and ye perish [from] the way,
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: Kiss the Son, lest he be angry - It is remarkable that the word son (בר bar, a Chaldee word) is not found in any of the versions except the Syriac, nor indeed any thing equivalent to it.
The Chaldee, Vulgate, Septuagint, Arabic, and Ethiopic, have a term which signifies doctrine or discipline: "Embrace discipline, lest the Lord be angry with you," etc. This is a remarkable case, and especially that in so pure a piece of Hebrew as this poem is, a Chaldee word should have been found; rb bar, instead of b ben, which adds nothing to the strength of the expression or the elegance of the poetry. I know it is supposed that rb bar is also pure Hebrew, as well as Chaldee; but as it is taken in the former language in the sense of purifying, the versions probably understood it so here. Embrace that which is pure; namely, the doctrine of God.
As all judgment is committed to the Son, the Jews and others are exhorted to submit to him, to be reconciled to him, that they might be received into his family, and be acknowledged as his adopted children. Kissing was the token of subjection and friendship.
Is kindled but a little - The slightest stroke of the iron rod of Christ's justice is sufficient to break in pieces a whole rebel world. Every sinner, not yet reconciled to God through Christ, should receive this as a most solemn warning.
Blessed: are all they - He is only the inexorable Judge to them who harden their hearts in their iniquity, and still not come unto him that they may have life. But all they who trust in him - who repose all their trust and confidence in him as their atonement and as their Lord, shall be blessed with innumerable blessings, For as the word is the same here as in Psa 1:1, אשרי ashrey, it may be translated the same. "O the blessedness of all them who trust in him!"
This Psalm is remarkable, not only for its subject - the future kingdom of the Messiah, its rise, opposition, and gradual extent, but also for the elegant change of person. In the first verse the prophet speaks; in the third, the adversaries; in the fourth and fifth, the prophet answers, in the sixth, Jehovah speaks; in the seventh, the Messiah; in the eighth and ninth, Jehovah answers, and in the tenth to the twelfth, the prophet exhorts the opponents to submission and obedience - Dr. A. Bayly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Kiss: Gen 41:40, Gen 41:43, Gen 41:44; Sa1 10:1; Kg1 19:18; Hos 13:2; Joh 5:23
Son: Psa 2:7
and: etc. Or, "and ye lose the way," or, "and ye perish in the way." The LXX, and Vulgate have, "and ye perish from the righteous way:" and the Syriac, "and ye perish from his way."
ye perish: Psa 1:6; Joh 14:6
when: Psa 2:5; Th2 1:8, Th2 1:9; Rev 6:16, Rev 6:17, Rev 14:9-11
Blessed: Psa 40:4, Psa 84:12, Psa 146:3-5; Pro 16:20; Isa 26:3, Isa 26:4, Isa 30:18; Jer 17:7; Rom 9:33; Rom 10:11; Eph 1:12; Pe1 1:21, Pe1 2:6
Geneva 1599
2:12 (h) Kiss the Son, lest he be angry, and ye (i) perish [from] the way, when his wrath is kindled but a little. Blessed [are] all they that put their trust in him.
(h) In a sign of homage.
(i) When the wicked will say, Peace and rest, then will destruction suddenly come, (Th1 5:3).
John Gill
2:12 Kiss the Son,.... The Son of God, spoken of in Ps 2:7; the word used is so rendered in Prov 31:2; and comes from another which signifies to "choose", and to "purify", or "to be pure"; hence some render it "the elect" or "chosen One", or "the pure One" (k); and both agree with Christ, who is God's elect, chosen to be the Redeemer and Saviour of his people, and who is pure free from sin, original and actual. And whereas a kiss is a token of love among friends and relations, at meeting and parting, Gen 33:11; it may here design the love and affection that is to be expressed to Christ, who is a most lovely object, and to be loved above all creatures and things; or, as it sometimes signifies, homage and subjection, 1Kings 10:1, and it is the custom of the Indians to this day for subjects to kiss their kings: it may here also denote the subjection of the kings and judges and others to Christ, who is Lord of all; or else, as it has been used in token of adoration and worship, Job 31:26; it may design the worship which is due to him from all ranks of creatures, angels and men, Heb 1:6; and the honour which is to be given to him, as to the Father, Jn 5:22; which shows the greatness and dignity of his person, and that he is the true God and eternal life: in the Talmud (l) this is interpreted of the law, where it is said,
"there is no but the law, according to Ps 2:12;''
which agrees with the Septuagint version;
lest he be angry; though he is a Lamb, he has wrath in him, and when the great day of his wrath comes in any form on earth, there is no standing before him; and how much less when he shall appear as the Lion of the tribe of Judah, and shall be revealed from heaven in flaming fire; then kings and freemen will call to the rocks to fall upon them, and hide them from him;
and ye perish from the way; the Syriac version renders it "from his way", the Son's way; and the Septuagint and Vulgate Latin versions "from the righteous way"; and the Arabic version "from the way of righteousness"; or "as to the way", as others (m), the good way; all to one sense; meaning that way of righteousness, salvation and eternal life by Jesus Christ, which being missed by persons, they are eternally lost and undone: some render it "because of the way" (n); that is, because of their sinful course of life; for the way of the ungodly shall perish itself, and therefore they that pursue it shall perish also: others render it "in the way" (o); and then the sense is, lest they perish in the midst of their course of sin, in their own evil way, they have chosen and delighted in, or, to use the words of Christ, "die in their sins", Jn 8:21, and everlastingly perish; for this perishing is to be understood not of corporeal death, in which sense righteous men perish, but of everlasting destruction: or the word which is rendered "from the way" may be translated "suddenly" (p), "immediately", or "straightway", and our English word "directly" is almost the same; and so may design the swift and sudden destruction of such persons who provoke the Son to wrath and anger; which sense is confirmed by what follows;
when his wrath is kindled but a little; either to a small degree, or but for a little while; for the least degree and duration of it are intolerable, and who then can dwell in everlasting burnings, or abide the devouring flames? or when it is kindled "suddenly" (q), in a moment, as Jarchi interprets it; and so sudden wrath brings sudden destruction;
blessed are all they that put their trust in him; not in horses and chariots, in riches and honours, in their own wisdom, strength, and righteousness; but in the Son of God, the Lord Jesus Christ, and who is truly and properly God; or otherwise faith and trust would not be required to be put in him: and happy are those who betake themselves to him as to their strong hold and place of defence; who look to him and believe in him for pardon, peace, righteousness, every supply of grace and eternal life; these are safe and secure in him, nor shall they want any good thing needful for them; and they have much peace, joy, and comfort here, and shall have more grace as they want it, and hereafter eternal glory and happiness.
(k) Aquila; "purum", Cocceius; so Kimchi & Ben Melech. (l) T. Bab. Sanhedrin, fol. 92. 1. (m) "quoad viam", Cocceius, Gussetius. (n) "Propter viam", Vatablus, Muis. (o) "In via", Pagninus, Junius & Tremellius, Piscator, Ainsworth, Gejerus. (p) "Subito", Noldius, p. 230. No. 1052. (q) Sept. "subito", Noldius, p. 433. No. 1371.
John Wesley
2:12 Kiss - In token of your subjection and adoration; whereof this was a sign among the eastern nations. The son - The son of God. Ye perish - Be taken out of the way by death or destruction. Wrath - The least degree of his anger is terrible.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Kiss the Son--the authority of the Son.
perish from the way--that is, suddenly and hopelessly.
kindled but a little--or, "in a little time."
put their trust in him--or take refuge in Him (Ps 5:11). Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable (Heb 10:29), while their happiness in His favor is equally sure.
2:132:13: ՚Ի ժամանակի որպէս բորբոքեսցի բարկութիւն նորա։ Երանի՛ ամենեցուն՝ ոյք յուսացեալ են ՚ի Տէր[6562]։ Տունք. ժդ̃։[6562] Ոմանք.՚Ի ժամանակի յորժամ բորբոքեսցի հուր բարկութեան նորա... յուսացեալ են ՚ի նա։
13 Երանի բոլոր նրանց, ովքեր յոյսը դրել են Տիրոջ վրայ»:
[12] Երբ անոր բարկութիւնը քիչ մը բորբոքի։Երանի՜ այն ամենուն որոնք անոր կը յուսան։
ի ժամանակի յորժամ`` բորբոքեսցի բարկութիւն նորա: Երանի ամենեցուն` ոյք յուսացեալ են ի Տէր:

2:13: ՚Ի ժամանակի որպէս բորբոքեսցի բարկութիւն նորա։ Երանի՛ ամենեցուն՝ ոյք յուսացեալ են ՚ի Տէր[6562]։ Տունք. ժդ̃։
[6562] Ոմանք.՚Ի ժամանակի յորժամ բորբոքեսցի հուր բարկութեան նորա... յուսացեալ են ՚ի նա։
13 Երանի բոլոր նրանց, ովքեր յոյսը դրել են Տիրոջ վրայ»:
[12] Երբ անոր բարկութիւնը քիչ մը բորբոքի։Երանի՜ այն ամենուն որոնք անոր կը յուսան։
zohrab-1805▾ eastern-1994▾ western am▾
2:13[2:12] ибо гнев Его возгорится вскоре. Блаженны все, уповающие на Него.
2:13. cum exarserit post paululum furor eius beati omnes qui sperant in eumWhen his wrath shall be kindled in a short time, blessed are all they that trust in him.
[12] for his wrath will soon be kindled. Blessed are all they that put their trust in him.
[2:12]. Though his wrath can flare up in a short time, blessed are all those who trust in him.
[2:12] when his wrath is kindled but a little. Blessed [are] all they that put their trust in him.
when his wrath is kindled but a little. Blessed [are] all they that put their trust in him:

[2:12] ибо гнев Его возгорится вскоре. Блаженны все, уповающие на Него.
2:13. cum exarserit post paululum furor eius beati omnes qui sperant in eum
When his wrath shall be kindled in a short time, blessed are all they that trust in him.
[2:12]. Though his wrath can flare up in a short time, blessed are all those who trust in him.
[2:12] when his wrath is kindled but a little. Blessed [are] all they that put their trust in him.
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