ments 14720; be acquainted with men 1844 1011; (b) subj. God, know a person, be acquainted with him, personally interested in his actions and affairs, taking notice of him and regarding him, c. acc., so here as 3718 4422 6920 9411 10314 1386 1392. 4. 23, 23 1424 1443, fowls 5011, c. 132 318, c. ↳ 696, abs. 4010 7311 1391.—2] Qal impf. i.p. for 2, c. 777 only here, elsw. 728 vb. ‡ Qal, (1) perish, vanish away, die 4911 11992, emphasis on mortality 1464, the wicked by divine judgment 3720 683 7327 9210 so here; stronger meaning be exterminated, of Israel 8017, other nations 212 8318, cf. 94; of inanimate things, a vessel 3118, heavens and earth 10227; (2) fig. the memory 97, name 416, hope 919, desire 1121, place of flight 1425; (3) be lost, strayed, of sheep, fig. 119176. A trimeter line at the end is possible, but not probable. The inf. abs. has probably been lost by copyist error because of identity of This is so appropriate metrically and intensively that it תאבד letters with is altogether probable. PSALM II., 4 STR. 73. Ps. 2. was the Messianic introduction to . It describes the nations plotting against Yahweh and His Messiah (v.1-3); and in antistr. Yahweh Himself laughing at them and telling them of His installation of His king (v.+7). The Messiah then cites the word of Yahweh constituting him Son of God and giving him the nations as his inheritance (v.76-9); and in antistr. warns them to serve Yahweh (v.10-12c). A liturgical addition pronounces all happy who seek refuge in Him (v.12). WHY do nations consent together, And peoples devise plans in vain ? Against Yahweh and against His anointed: 'Let us tear apart their bands, And let us cast away from us their cords." ONE throned in heaven laughs (at them), Then in His anger He speaks unto them, Upon Zion, My sacred mount." YAHWEH said unto me: "My son art thou, I, to-day, have begotten thee; I will give nations for thine inheritance, And for thy possession the ends of the earth; Thou shalt rule them with an iron sceptre, As a potter's vessel thou shalt dash them in pieces." "NOW therefore act prudently, O kings, Be admonished, governors of earth, Serve Yahweh with fear, And rejoice in Him with trembling. For quickly His anger will be kindled." Pss. 2 and 72 are without in titles in . But ✪ has aλμòs rŵ Aavíð in title of Ps. 2 in R Ald. Compl., and in title of Ps. 72 in 42 codd. HP. none earlier than eleventh century. These rest probably on editorial conjecture. Ps. 7220 after doxology, and therefore after attachment of doxologies to y, ends with a statement which implies that Ps. 72 concluded (v. Intr. § 27). Ps. 2 was therefore introductory to and Ps. 72 its conclusion, and being used for the same purpose by the editor of y, he omits the reference to . The Ps. describes an ideal situation, in the universal dominion of the monarch and the vain plotting of the nations. Such a situation never emerged in the history of Israel before the exile, in David and his successors; or subsequent to the exile, in the Greek kings of Palestine or the Maccabean princes. The situation is rather that of the Assyrian and Babylonian world-powers, against which there was continual vain rebellion, according to the Hebrew prophets, and the cuneiform monuments of these kings. The same world-wide dominion was held by Persia and Alexander, but there was not the same situation of plotting and rebellion. It is probable that the poet idealizes the dynasty of David into just such a world-power as Assyria or Babylonia, and that he wrote during the supremacy of one of them. The seat of the dominion is Mt. Zion, and therefore we cannot think with Hi. of a Greek king, such as Alexander Jannaeus, or with Du. of Aristobulus I. The king cites a divine word as his title to his dominion. This is based on the covenant made by Yahweh with David, 2 S. 711-16 — 1 Ch. 1710-14, adopting the seed of David as son of God. This is paraphrased Pss. 8920 sq. 13211-12 (Br.MP 126 sq. 258 sq. 8q.). The king, Messiah and Son of God, of this Ps. must be of the dynasty of David. Therefore we cannot think of Maccabean princes who were not of the line of David. The Ps. refers to a birthday, a time of the installation of the king on Zion. We must therefore think of the day of the institution of the covenant, which is ideally combined with the installation of the dynasty in Jerusalem. It is probable that the Ps. represents David as himself speaking for himself and his seed in Strs. III. and IV.; just as in Str. II. Yahweh speaks, in Str. I. the nations. It is true that, in fact, David was not installed in Jerusalem and on Zion, but at Hebron first by Judah 2 S. 214, and then some years after by all the tribes 51-3; after seven years' reign in Hebron he captured Jerusalem and removed his capitol thither 549 without any further installation; and the covenant established by Yahweh confirmed him in his dominion there. But the poet combines all these several things in one pic ture and regards them all as the installation of the dynasty on Zion. Under these circumstances, it is not so important to determine when the Ps. was written, for in any case the Messianic dynasty is in view. It must, however, be later than the covenant which thinks only of an everlasting dominion and not of a world-wide dominion; and so must be in the period of the supremacy of the world-powers, when first universal dominion could be conceived in connection with the universal rule of God. Therefore we cannot think of the time of David (older scholars even Pe.), or of Solomon (Ew., Bleek, Kirk.), or of Uzziah (Meier), or the time of the prophecy of Immanuel (De.). The earliest time conceivable would be the reign of Hezekiah (Maurer, Gr.); but many arguments point rather to the reign of Josiah, or the time of Jeremiah. These are also against the views that it was composed in the pre-Maccabean times (Che.) or the Maccabean (Bä.). The language does not favour a late date, unless a v.1, oyin v.9 and ¬ v.12 be Aramaisms. But they are all good Heb. words appropriate to the age of Je., to which also the phrase IDIDIIDID AN MPn v.3 points. There is no departure from strict classic style of syntax. The style, rhythm, and poetic conception are of the best types. There is no dependence on other Lit.; the Ps. is throughout original in conception. Ps. 599 has essentially the same two lines as 24 quoting our Ps.; Ps. 59 is a on, probably the oldest group in (v. Intr. § 25). This would prove the preëx. date of the Ps., were it not that Ps. 599 is probably a gloss. Ps. 110 has the same essential theme. There is a possible connection between the IIof, although the situation of the נשבע יהוה,IIol נאם יהוה of v.7e and the חק king is dissimilar. There is possibly a verbal correspondence between parh, v.76 and 110%. It is difficult to show dependence; but probably 110 is earlier; at least it reflects a more warlike condition of the Davidic monarchy. Ps. 8928 has the same idea of extensive dominion and sonship in firstborn and bab by. However, with Ps. 132 it laments the failure to realize the covenant and is probably later than Ps. 2, which is so confident of its realization. The Ps. is composed of four strs. of 7 trimeters each. There are two parts each of two antith. strs. The two parts are in introverted parall. or inclusion. Str. IV. is synon. with Str. I.; these include Str. III. synon. with Str. II. The parall. of the lines of strs. with the corresponding lines of synon., or antith. strs. has nothing to surpass it. A number of lines are in assonance in p —y.ŝa b, 4a. b, 5a b. The Ps. is Messianic because it presents a world-wide dominion of the Son of David, such as was not a historical reality in the time of the poet or in any previous or subsequent time in history, but remains an ideal at the goal of history. Jesus of Nazareth is represented in the NT. as the Son of David and heir of this ideal. God at his baptism recognized him, "Thou art my beloved Son" (that is, Messianic Son) Mk. 111, and at his transfiguration (Mk. 92-8). In his reign from heaven over the world he is gradually fulfilling it. When he ascended into heaven and sat down on the right hand of God, he was installed as Son of God in his world-wide dominion as Messiah. So St. Paul Acts 1388, Rom. 14, applies this Ps. to him. Also Heb. 15 combines our Ps. with 2 S. 714, and refers them to the enthroned Christ, cf. Heb. 55. Acts 425 applies the fruitless rebellion of the nations to the gathering together of Herod and Pilate, the Gentiles and the people of Israel against the crown rights of Jesus. The universal dominion of the Messiah is stated in connection with the enthronement Phil. 210-11. It is only gradually realized, for he must reign until he hath put all his enemies under his feet, I Cor. 1520-28. At the Second Advent he is to rule with a rod of iron, Rev. 227 125 1915. The Ps. is a proper Ps. for Easter. Str. I. The Ps. conceives of Yahweh as sovereign of all nations; and of the king anointed by Him, as ruling over the kings of the earth. His kingdom is world-wide, cf. 892. The nations, like those subjected by the world-power Babylon, are impatient of this dominion, and accordingly they secretly plot together to throw it off. This is graphically described in 4 syn. lines. — 1. Why do nations consent together?] meet in council and come to a common agreement in their desire of rebellion; so most probably from mng. of Heb. stem and context; "rage" AV., RV., JPSV, "rage furiously " PBV," tumultuously assemble "RV", Kirk., and so variously, most moderns, are not sustained by usage or context.peoples devise plans] to make their rebellion successful all in vain] for no plan that they can think of, is possible of realization. 2. Kings of earth take their stand] at the head of their nations, to embolden them and arouse their courage; finally, princes do consult together] in order for common action in real rebellion. They regard themselves as in bondage, bound by bands and tied by cords, as captives and slaves; and with one voice they resolve: 3. Let us tear apart their bands || And let us cast away from us their cords] This is the outcome of their plotting, the climax of their efforts, words and nothing more. They never get so far as actual rebellion. The reason appears in the antistrophe. Str. II. describes, in 4 syn. lines, 4–5, One throned in heaven] in sublime contrast with the plotting nations. He laughs at them] those nations consenting together. My sovereign Lord] giving the word its original mng. which is more suited to the context than the proper name Adonay, of Vrss.· ·mocks at them] those peoples devising plans in vain. - In His anger He speaks unto them] those kings taking their stand; and finally in His burning anger terrifies them] those princes consulting together. Nothing more is necessary. The nations are ready to revolt, but Yahweh is ready for war; and He terrifies the plotters so that they can do nothing. Yahweh's words sound forth in antithesis to the words of the plotters. 6. I, I have set My king] he is already installed, Yahweh's response to v.3 — upon Zion, My sacred mount,] the sacred capitol, to which the vassal nations and kings are bound, His response to their resolution, v.. 7a. Declaring the decree of Yahweh] so; these are, however, the words of the poet depending on v.5, and probably originally immediately following it, the decree being the words of Yahweh v.o, the inviolable law binding all vassals to His dominion: in antith. to v.2. The transposition of this line led to interpret it as words of the king beginning, however, v., and to make the words of the king begin with v., both at the expense of the parall. and strs. The Ps. in this decree is thinking of the covenant which Yahweh made with David through Nathan the prophet, constituting David and his seed an everlasting dynasty. That dynasty was set or installed in David, and continued in his seed forever. This covenanted dominion cannot be thrown off. Though it be limited in the time of the poet to a small territory and to a small people, it is, in his ideal, world-wide, universal, over all the nations and kings of the earth. The ideal will certainly be realized, for it is a divine decree; and though nations and kings may plot to overthrow the dominion, as they did that of the worldpowers of Assyria and Babylonia, they will not succeed; for the world-power of the king is so identified with Yahweh's dominion that that very thought will terrify the rebellious into submission. Zion the sacred mount, consecrated by the theophanic presence of Yahweh in His temple, is the seat of the dominion, the residence, of the anointed king, the capitol of the world, to which all nations and kings are bound, whether by cords of love or bands of iron, cf. Is. 224; Mi. 41 where the mountain of the house of Yahweh is the resort of all nations for instruction and government, in order to universal peace. Str. III. 7b. Yahweh said unto me] David himself speaks as the father and representative of his dynasty, quoting Yahweh's words to him by Nathan the prophet. These words are in three progressive couplets, each in syn. parall. within itself. My son art thou I, to-day, have begotten thee] David and his seed were adopted as Yahweh's Son on the day of the institution of the |