The Lord’s Anointed King and the Nations’ Futile Rebellion

Psa 2:5-6 Psa 2:5 is like a peal of thunder (cf. Isa 10:33); בּחרונו, Psa 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; Psa 50:17. The suppressed principal clause (cf. Isa 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 Böttcher, 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. 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, Psa 110:2.

It is the hill of the city of David (2Sa 5:7, 2Sa 5:9; 1Ki 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.

Psa 2:7-9 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 Shebâ (comp. אלהי Psa 25:2, אלהים Psa 68:8, אדני Psa 90:1). The construction of ספּר with אל (as Psa 69:27, comp. אמר Gen 20:2; Jer 27:19, דּבּר 2Ch 32:19, הודיע Isa 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, 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 ) 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, Psa 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 Psa 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 (Psa 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 1Co 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 Psa 23:4; Mic 7:14, an instrument of despotism.

Psa 2:7-9 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 Shebâ (comp. אלהי Psa 25:2, אלהים Psa 68:8, אדני Psa 90:1). The construction of ספּר with אל (as Psa 69:27, comp. אמר Gen 20:2; Jer 27:19, דּבּר 2Ch 32:19, הודיע Isa 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, 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 ) 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, Psa 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 Psa 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 (Psa 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 1Co 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 Psa 23:4; Mic 7:14, an instrument of despotism.

Psa 2:7-9 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 Shebâ (comp. אלהי Psa 25:2, אלהים Psa 68:8, אדני Psa 90:1). The construction of ספּר with אל (as Psa 69:27, comp. אמר Gen 20:2; Jer 27:19, דּבּר 2Ch 32:19, הודיע Isa 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, 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 ) 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, Psa 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 Psa 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 (Psa 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 1Co 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 Psa 23:4; Mic 7:14, an instrument of despotism.

Psa 2:10-12 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 (1Jo 2:28), itaque , appropriate conclusions are drawn from some general moral matter of face (e. g. , Pro 5:7) or some fact connected with the history of redemption (e. g. , Isa 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 (Amo 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 Pro 13:10, to allow one’s self to be advised, נדרשׁ Eze 14:3, to allow one’s self to be sought, נמצא to allow one’s self to be found, 1Ch 28:9, and frequently.

This general call to reflection is followed, in 1Ch 28:11, by a special exhortation in reference to Jahve, and in Psa 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 Psa 96:9, but, - since “to shake with trembling” (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 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 Zep 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 (Pro 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. 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 (1Sa 10:1), saying that thereby he does homage to him. 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, Psa 118:9; Psa 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. , Psa 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. Psa 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 Ezr 9:8; Isa 26:20; Eze 16:47) “for a little, nearly, easily.

” At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; 2Sa 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 Psa 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.

Psa 2:10-12 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 (1Jo 2:28), itaque , appropriate conclusions are drawn from some general moral matter of face (e. g. , Pro 5:7) or some fact connected with the history of redemption (e. g. , Isa 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 (Amo 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 Pro 13:10, to allow one’s self to be advised, נדרשׁ Eze 14:3, to allow one’s self to be sought, נמצא to allow one’s self to be found, 1Ch 28:9, and frequently.

This general call to reflection is followed, in 1Ch 28:11, by a special exhortation in reference to Jahve, and in Psa 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 Psa 96:9, but, - since “to shake with trembling” (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 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 Zep 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 (Pro 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. 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 (1Sa 10:1), saying that thereby he does homage to him. 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, Psa 118:9; Psa 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. , Psa 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. Psa 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 Ezr 9:8; Isa 26:20; Eze 16:47) “for a little, nearly, easily.

” At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; 2Sa 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 Psa 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.

Psa 2:10-12 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 (1Jo 2:28), itaque , appropriate conclusions are drawn from some general moral matter of face (e. g. , Pro 5:7) or some fact connected with the history of redemption (e. g. , Isa 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 (Amo 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 Pro 13:10, to allow one’s self to be advised, נדרשׁ Eze 14:3, to allow one’s self to be sought, נמצא to allow one’s self to be found, 1Ch 28:9, and frequently.

This general call to reflection is followed, in 1Ch 28:11, by a special exhortation in reference to Jahve, and in Psa 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 Psa 96:9, but, - since “to shake with trembling” (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 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 Zep 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 (Pro 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. 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 (1Sa 10:1), saying that thereby he does homage to him. 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, Psa 118:9; Psa 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. , Psa 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. Psa 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 Ezr 9:8; Isa 26:20; Eze 16:47) “for a little, nearly, easily.

” At least this meaning is secured to it when it occurs after hypothetical antecedent clauses as in Psa 81:15; 2Sa 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 Psa 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.

The two Psalms forming the prologue, which treat of cognate themes, the one ethical, from the standpoint of the חכמה, and the other related to the history of redemption from the standpoint of the נבואה, are now followed by a morning prayer; for morning and evening prayers are surely the first that one expects to find in a prayer-and hymn-book. The morning hymn, Psa 3:1-8, which has the mention of the “holy hill” in common with Psa 2:1-12, naturally precedes the evening hymn Psa 4:1-8; for that Psa 3:1-8 is an evening hymn as some are of opinion, rests on grammatical misconception.

With Psa 3:1-8, begin, as already stated, the hymns arranged for music. By מזמור לדוד, a Psalm of David , the hymn which follows is marked as one designed for musical accompaniment. Since מזמור occurs exclusively in the inscriptions of the Psalms, it is no doubt a technical expression coined by David. זמר (root זם) is an onomatopoetic word, which in Kal signifies to cut off, and in fact to prune or lop (the vine) (cf.

Arabic zbr , to write, from the buzzing noise of the style or reed on the writing material). The signification of singing and playing proper to the Piel are not connected with the signification “to nip. ” For neither the rhythmical division (Schultens) nor the articulated speaking (Hitz.) furnish a probable explanation, since the caesura and syllable are not natural but artificial notions, nor also the nipping of the strings (Böttch.

, Ges.) , for which the language has coined the word נגּן (of like root with נגע). Moreover, the earliest passages in which זמרה and זמּר occur (Gen 43:11; Exo 15:2; Jdg 5:3), speak rather of song than music and both words frequently denote song in distinction from music, e. g. , Psa 98:5; Psa 81:3, cf. Sol 2:12. Also, if זמּר originally means, like ψάλλειν, carpere (pulsare) fides , such names of instruments as Arab.

zemr the hautboy and zummâra the pipe would not be formed. But זמּר means, as Hupfeld has shown, as indirect an onomatope as canere , “to make music” in the widest sense; the more accurate usage of the language, however, distinguishes זמּר and שׁיר as to play and to sing. With בּ of the instrument זמּר denotes song with musical accompaniment (like the Aethiopic זמר instrumento canere ) and זמרה (Aram.

זמר) is sometimes, as in Amo 5:23, absolutely: music. Accordingly מזמור signifies technically the music and שׁיר the words. And therefore we translate the former by “Psalm,” for ὁ ψαλμός ἐστιν - says Gregory of Nyssa - ἡ διὰ τοῦ ὀργάνου τοῦ μουσικοῦ μελωδία ᾠδὴ δὲ ἡ διὰ στόματος γενομένου τοῦ μέλους μετὰ ῥημάτων ἐκφώνησις. That Psa 3:1-8 is a hymn arranged for music is also manifest from the סלה which occurs here 3 times.

It is found in the Psalter, as Bruno has correctly calculated, 71 times (17 times in the 1st book, 30 in the 2nd, 20 in the 3rd, 4 in the 4th) and, with the exception of the anonymous Ps 66, Psa 67:1-7, always in those that are inscribed by the name of David and of the psalmists famed from the time of David. That it is a marginal note referring to the Davidic Temple-music is clearly seen from the fact, that all the Psalms with סלה have the למנצּח which relates to the musical execution, with the exception of eight (Psa 32:1-11, Psa 48:1-14, 50, Psa 82:1-8, 83, Psa 87:1-7, 89, Psa 143:1-12) which, however, from the designation מזמור are at least manifestly designed for music.

The Tephilla of Habbakuk, Hab 3, the only portion of Scripture in which סלה occurs out of the Psalter, as an exception has the למנצח at the end. Including the three סלה of this tephilla, the word does not occur less than 74 times in the Old Testament. Now as to the meaning of this musical nota bene , 1st, every explanation as an abbreviation, - the best of which is = סב למעלה השּׁר (turn thyself towards above i.

e. , towards the front, O Singer! therefore: da capo ) - is to be rejected, because such abbreviations fail of any further support in the Old Testament. Also 2ndly, the derivation from שׁלה = סלה silere , according to which it denotes a pause, or orders the singers to be silent while the music strikes up, is inadmissible, because סלה in this sense is neither Hebrew nor Aramaic and moreover in Hebrew itself the interchange of שׁ with ס (שׁריון, סריון) is extremely rare.

There is but one verbal stem with which סלה can be combined, viz. , סלל or סלה (סלא). The primary notion of this verbal stem is that of lifting up, from which, with reference to the derivatives סלּם a ladder and מסלּה in the signification an ascent, or steps, 2Ch 9:11, comes the general meaning for סלה, of a musical rise. When the tradition of the Mishna explains the word as a synonym of נצח and the Targum, the Quinta, and the Sexta (and although variously Aquila and sometimes the Syriac version) render it in accordance therewith “for ever (always),” - in favour of which Jerome also at last decides, Ep.

ad Marcellam “quid sit Sela” , - the original musical signification is converted into a corresponding logical or lexical one. But it is apparent from the διάψαλμα of the lxx (adopted by Symm. , Theod. , and the Syr.) , that the musical meaning amounts to a strengthening of some kind or other; for διάψαλμα signifies, according to its formation (-μα = -μενον), not the pause as Gregory of Nyssa defines it: ἡ μεταξὺ τῆς ψαλμῳδιάς γενμένη κατὰ τὸ ἀθρόον ἐπηρέμησις πρὸς ὑποδοχὴν τοῦ θεόθεν ἐπικρινομένου νοήματος, but either the interlude, especially of the stringed instruments, (like διαύλιον [διαύλειον], according to Hesychius the interlude of the flutes between the choruses), or an intensified playing (as διαψάλλειν τριγώνοις is found in a fragment of the comedian Eupolis in Athenaeus of the strong play of triangular harps).

According to the pointing of the word as we now have it, it ought apparently to be regarded as a noun סל with the ah of direction (synonymous with גּוה, up! Job 22:29); for the omission of the Dagesh beside the ah of direction is not without example (cf. 1Ki 2:40 גּתה which is the proper reading, instead of גּתּה, and referred to by Ewald) and the -, with Dag.

forte implicitum , is usual before liquids instead of -, as, פּדּנהּ Gen 28:2, הרה Gen 14:10 instead of paddannah, harrah , as also כּרמלה 1Sa 25:5 instead of כּרמלּה. But the present pointing of this word, which is uniformly included in the accentuation of the Masoretic verse, is scarcely the genuine pointing: it looks like an imitation of נצח. The word may originally have been pronounced סלּה ( elevatio after the form בּתּה, דּלּה).

The combination סלה הגּיון Psa 9:17, in which הגיון refers to the playing of the stringed instruments (Psa 92:4) leads one to infer that סלה is a note which refers not to the singing but to the instrumental accompaniment. But to understand by this a heaping up of weighty expressive accords and powerful harmonies in general, would be to confound ancient with modern music.

What is meant is the joining in of the orchestra, or a reinforcement of the instruments, or even a transition from piano to forte . Three times in this Psalm we meet with this Hebrew forte . In sixteen Psalms (7, 10, 21, 44, 47, 48, 50, 54, 60, 61, 75, 81, 82, 83, 85, 143) we find it only once; in fifteen Psalms (4, 9, 24, 39, 49, 52, 55, 57, 59, 62, 67, 76, 84, 87, 88), twice; in but seven Psalms (3, 32, 46, 56, 68, 77, 140 and also Hab), three times; and only in one (Ps 89), four times.

It never stands at the beginning of a Psalm, for the ancient music was not as yet so fully developed, that סלה should absolutely correspond to the ritornello . Moreover, it does not always stand at the close of a strophe so as to be the sign of a regular interlude, but it is always placed where the instruments are to join in simultaneously and take up the melody - a thing which frequently happens in the midst of the strophe.

In the Psalm before us it stands at the close of the 1st, 2nd, and 4th strophes. The reason of its omission after the third is evident. Not a few of the Psalms bear the date of the time of the persecution under Saul, but only this and probably Psa 63:1-11 have that of Absolom. The Psalter however contains other Psalms which reflect this second time of persecution.

It is therefore all the more easy to accept as tradition the inscription: when he fled before Absolom, his son . And what is there in the contents of the Psalm against this statement? All the leading features of the Psalm accord with it, viz. , the mockery of one who is rejected of God 2Sa 16:7. , the danger by night 2Sa 17:1, the multitudes of the people 2Sa 15:13; 2Sa 17:11, and the high position of honour held by the psalmist.

Hitzig prefers to refer this and the following Psalm to the surprize by the Amalekites during David’s settlement in Ziklag. But since at that time Zion and Jerusalem were not free some different interpretation of Psa 3:5 becomes necessary. And the fact that the Psalm does not contain any reference to Absalom does not militate against the inscription. It is explained by the tone of 2Sa 19:1 [2Sa 18:33 Engl.]

And if Psalms belonging to the time of Absalom’s rebellion required any such reference to make them known, then we should have none at all.

Psa 3:1-2 (Hebrew_Bible_3:2-3) The first strophe contains the lament concerning the existing distress. From its combination with the exclamative מה, רבּוּ is accented on the ultima (and also in Psa 104:24); the accentuation of the perf . of verbs עע very frequently (even without the Waw consec .) follows the example of the strong verb, Ges. §67 rem. 12. A declaration then takes the place of the summons and the רבּים implied in the predicate רבּוּ now becomes the subject of participial predicates, which more minutely describe the continuing condition of affairs.

The ל of לנפשׁי signifies “in the direction of,” followed by an address in Psa 11:1 (= “to”), or, as here and frequently (e. g. , Gen 21:7) followed by narration (= “of,” concerning). לנפשׁי instead of לי implies that the words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God. ישׁוּעתה is an intensive form for ישׁוּעה, whether it be with a double feminine termination (Ges.

, Ew. , Olsh.) , or, with an original (accusative) ah of the direction: we regard this latter view, with Hupfeld, as more in accordance with the usage and analogy of the language (comp. Ps 44:27 with Psa 80:3, and לילה prop. νύκτα, then as common Greek ἡ νύκτα νύχθα). God is the ground of help; to have no more help in Him is equivalent to being rooted out of favour with God.

Open enemies as well as disconcerted friends look upon him as one henceforth cast away. David had plunged himself into the deepest abyss of wretchedness by his adultery with Bathsheba, at the beginning of the very year in which, by the renewal of the Syro-Ammonitish war, he had reached the pinnacle of worldly power. The rebellion of Absolom belonged to the series of dire calamities which began to come upon him from that time.

Plausible reasons were not wanting for such words as these which give up his cause as lost.

Psa 3:3-4 (Hebrew_Bible_3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr . of בּעד = Arab. ba‛da , prop. pone, post ). His kingdom is taken from him, but Jahve is his glory.

With covered head and dejected countenance he ascended the Mount of Olives (2Sa 15:30), but Jahve is the “lifter up of his head,” inasmuch as He comforts and helps him. The primary passage of this believing utterance “God is a shield” is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered.

The rendering “I cried and He answered me” is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God’s part, which will follow his prayer. In constructions like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2.

According to Ew. §281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13. ; the cry is thereby described as a loud cry. To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn , to meet, stand opposite) reply; and it comes from the place whither it was directed: מהר קדשוּ.

He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Sa 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.

Psa 3:3-4 (Hebrew_Bible_3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr . of בּעד = Arab. ba‛da , prop. pone, post ). His kingdom is taken from him, but Jahve is his glory.

With covered head and dejected countenance he ascended the Mount of Olives (2Sa 15:30), but Jahve is the “lifter up of his head,” inasmuch as He comforts and helps him. The primary passage of this believing utterance “God is a shield” is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered.

The rendering “I cried and He answered me” is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God’s part, which will follow his prayer. In constructions like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2.

According to Ew. §281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13. ; the cry is thereby described as a loud cry. To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn , to meet, stand opposite) reply; and it comes from the place whither it was directed: מהר קדשוּ.

He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2Sa 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.