Psalm 2 Verse-by-Verse

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Welcome to the DRAFT Verse-by-Verse Notes for Psalm 2!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Rebellion (vv. 1-3)

v. 1

v.	Hebrew	Close-but-clear
1a	לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם	Why are nations in an uproar,
1b	וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃	and [why] would peoples plot emptiness?

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The interrogative "why" (לָמָּה) is elided in the second clause. Cf. NLT: "Why are the nations so angry? Why do they waste their time with futile plans?" (so NET, GNT; Tsumura 2023, 68). At least semantically, it is probably implied in the clauses of v. 2 as well (so Craigie 1983, 62-3).
• The noun רִיק could either be the direct object of the verb (cf. LXX trans. NETS: "vain things;" so Radak [ריק הוא כל דבריהם]; Hupfeld 1855, 21) or a nominal adverb (cf. ESV, NIV: "in vain;" so HALOT, DCH; Baethgen 1904, 5; Aquila: κενῶς). Both interpretations are grammatically possible. For the direct object interpretation, cf. Ps 4:3 (תֶּאֱהָב֣וּן רִ֑יק). See also the numerous examples of הגה taking a similar abstract noun as its object: Isa 59:3 (עַוְלָה); Ps 37:30 (חָכְמָה); Ps 38:13 (וּמִרְמֹות); Prov 8:7 (אֱמֶת); Job 27:4 (רְמִיָּה). For the nominal adverb interpretation, cf. Ps 73:13—אַךְ־רִ֭יק זִכִּ֣יתִי לְבָבִ֑י (also Isa 30:7; cf. the frequently occurring phrase לְרִיק/לָרִיק, Lev 26:16, 20; Isa 49:4; 65:23; Job 39:16). Given the fact that the verb הגה typically takes an object (either a bare noun phrase or a beth prepositional phrase), the direct object interpretation is more likely. If the poet wanted to clearly indicate an adverbial reading, we might have expected לריק.

• The first verb of the psalm (רָגַשׁ) occurs only here in the Hebrew Bible, and so its meaning is unclear. There are two main options: (1) "assemble" (NJPS) >> "conspire" (NIV, NRSV; cf. CEV, GNT). So SDBH: "action by which a relatively large number of people form a group in order to pursue a common goal together" (SDBH; cf. Rashi: למה רגשו ונתקבצו גוים; Ibn Ezra: התחברו); (2) "rage" (KJV, ESV, CSB); also "are... angry" (NLT), "in turmoil" (REB), "in an uproar" (NASB). The meaning "assemble" is based on an Aramaic cognate (רגשׁ aphel stem) that means "to gather together urgently" (CAL; see Dan 6:7, 12, 16; cf. the noun רֶגֶשׁ [="assembly"] in Ps 55:15). But the Aramaic verb only has this meaning in the aphel (= hiphil) stem. In the basic stem (= qal), the Aramaic verb means "to rage, be upset" (see CAL; see esp. the use of the word in the Proverbs of Ahiqar: "[Then Esarhaddon, King of Assyria] will be abundantly (= very) agitated [ירגש] (when) words he hears..." TAD C1.1.29), and this is the more likely meaning of the word in Ps 2:1 (so HALOT; Gesenius 2013, 1220; cf. Aquila: ἐθoρύβησαν "make an uproar;" Jerome iuxta Hebr.: turbabuntur "be disturbed, agitated"). The word רגשׁ (hithpael, niphal, and qal) occurs with this sense in some later Hebrew texts: #"against me the assembly of the wicked rages (תתרגש), and they roar (ויהמו) like stormy seas when their waves crash (בהרגש)" (1QH^a col. 10, line 14. DJD vol. 40, p. 132, 142). #"when the waves and the breakers of the waters surge up (ויתרגשו) on high with their noisy roar (המון)" (1QH^a col. 11, line 16-17. DJD vol. 40, p. 155).

1. "Lo, heaven and the highest heaven, the abyss and the earth, tremble (σαλευθήσονται = ירגשו?) at his visitation!" (Sirach 16:18, NRSV; cf. Ben Sira Ms A 16:18. which reads כרגשו—"when he rages")

• Interestingly, in the first two of these passages, the "raging" wicked are likened to the tumultuous sea, an image which we find elsewhere in the Psalter (see esp. Ps 46). This would be a fitting image for the nations in Ps 2 as well.
• Note that verbs for anger also occurs in the last verse of Ps 2 (יאנף...יבער אפו), thus forming an inclusio.
• The use of an Aramaic word at the beginning of the psalm might be a deliberate rhetorical device: the psalm deals with events of international significance, so it makes use of the international language of Aramaic. (Note other Aramaisms in vv. 9, 12. Compare also the use of Aramaic in Dan 2-7 where the content also concerns international politics).

v. 1b

• לְאֻמִּים – used especially in poetic texts (BDB).
• יֶהְגּוּ The verb הָגָה ("mutter" [SDBH]) has "the metonymic nuance 'devise, plan, plot' (see Ps 38:12; Prov 24:2)" (NET). In this context, the verb contributes further to the picture in the previous line of the nations as a noisy crowd, agitated like a tumultuous sea. Elsewhere, הגה can refer to a noisy inarticulate sound (cf. TDOT). E.g., "We all growl (נֶהֱמֶה) like bears; we moan mournfully (הָגֹה נֶהְגֶּה) like doves" (Isa 59:11, NIV). In Job 37:2, the noun הֶגֶה refers to "rumbling" of thunder (ESV, NIV, NET). Thus, with the verbs רגשׁ and הגה, Ps 2:1 gives an image of the nations like a gathering storm (cf. Ps 46).
• "The noun רִיק “emptiness”) may characterize their behavior as 'worthless, morally bankrupt' but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail" (NET).

v. 2

v.	Hebrew	Close-but-clear
2a	יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ	[Why] would earthly kings take a stand
2b	וְרוֹזְנִ֥ים נֽוֹסְדוּ־יָ֑חַד׃	and [why] have rulers conspired together
2c	עַל־יְ֝הוָה וְעַל־מְשִׁיחֽוֹ׃	against YHWH and against his anointed one?

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The prepositional phrases "against YHWH and against his anointed" (v. 2c) probably modify both of the preceding clauses (v. 2ab). Implicitly, it modifies the clauses in v. 1 as well.
• The Septuagint includes "Selah" (Greek: διάψαλμα) at the end of v. 2.
• The verb "stand" (יִתְיַצְּבוּ) can mean to "take one’s stand (firmly)" (HALOT) and, by metaphorical extension, "to resist" (HALOT; see e.g., Deut 7:2; Josh 1:5; Job 41:2; 1 Chron 20:6).
• The same expression הִוָּסֵד יחד על occurs in Ps 31:14: "For I hear many whispering, 'Terror on every side!' They conspire against me (בְּהִוָּסְדָם יַחַד עָלַי) and plot to take my life" (Ps 31:14, NIV). In this passage, as in Ps 2, the verb probably means "get together" >> "conspire" (cf. HALOT; so REB and NASB ["conspire"]; LXX: "gather" [συνήχθησαν]). According to HALOT and Gesenius 2013, 471, this verb probably derives from the root יסד II (a by-form of סוד; cf. the nοun סוֹד which can refer both to a "group, gathering" of people and, by metaphorical extension, to a "plot" or "scheme" known only by that group [see SDBH]).
• "kings of earth >> earthly kings," i.e., "earthly kings in contrast to the heavenly king (v. 4)" (Baethgen 1904, 5; cf. Ibn Ezra; cf. the same phrase in Pss 76:13; 89:28; 138:4; 148:11).
• "against (עַל) YHWH and against (עַל) his anointed one." The preposition is used in "the oppositional sense" (Mena 2012, §5.4.6; cf. 2 Chr 26:18—"and they stood against [עַל] Uzziah"). The repetition of the preposition עַל in v. 2c draws attention to the conflict.

v. 3

v.	Hebrew	Close-but-clear
3a	נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ	"Let's tear off their bonds
3b	וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבֹתֵֽימוֹ׃׃	and throw their ropes away from us!"

Expanded Paraphrase

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

Grammatical Diagram

Response (vv. 4-6)

v. 4

v.	Hebrew	Close-but-clear
4a	יוֹשֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק	The one enthroned in the heavens laughs.
4b	אֲ֝דֹנָ֗י יִלְעַג־לָֽמוֹ׃	The Lord mocks them.

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The prepositional phrase "at him" (לוֹ) appears to modify not only the verb in the b-line (ילעג), but the verb in the a-line as well (ישׂחק) (cf. Delitzsch 1996, 55; Tsumura 2023, 22-23, 65-66). For other instances of שׂחק ל, see Pss 37:13; 59:9.
• In v. 4b, many manuscripts read יהוה instead of אדני (see Kennicott 1776, 308). But אדני, which is attested in our earliest Hebrew manuscript (11Q7), is almost certainly the earlier reading. Scribes are more likely to have changed אדני (which is far less common) to יהוה (which is far more common) rather than the other way around. Furthermore, אדני, which highlights YHWH's superiority, fits the context very well (see esp. the similar context for אדני in Ps 37:13a—אֲדֹנָ֥י יִשְׂחַק־ל֑וֹ). Note also that the earthly kings are called to become YHWH's "servants" in v. 11, i.e., to submit to his lordship and serve him as master.
• The verb ישׁב (lit.: "sit") can refer figuratively to "reigning" (i.e., sitting on a throne). It appears a number of times in the phrase ישׁב על כסא (Exod 11:5; 12:29; Deut 17:18; 1 Sam 1:9; 4:13; 1 Kgs 1:13, 17, 20) and can have a similar meaning even when the prepositional phrase (על כסא) is omitted (e.g., Isa 40:22; Zech 9:6). The verb probably has this meaning in this context, where YHWH "the one who reigns in heaven" is contrasted with the "kings of earth" (v. 2). So SDBH: "action by which humans or deities assume a position of leadership, as if sitting on an actual throne." Cf. NIV: "The One enthroned in heaven" (cf. NLT, CSB, CEV, GNT).
• "laugh [at them (למו)]... mock them (למו)." The lamed preposition indicates the entity negatively affected by the action (cf. Jenni 2000, #5521), the object of scorn and mockery (cf. Ps 22:8—יַלְעִגוּ לִי; Ps 37:13—יִשְׂחַק לוֹ).

v. 5

v.	Hebrew	Close-but-clear
5a	אָ֤ז יְדַבֵּ֣ר אֵלֵ֣ימוֹ בְאַפּ֑וֹ	Then he speaks to them in his anger
5b	וּֽבַחֲרוֹנ֥וֹ יְבַהֲלֵֽמוֹ׃	and terrifies them in his wrath.

Expanded Paraphrase

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

Grammatical Diagram

Notes

• "Since the object of this rage is almost always Israel (except Hab 3:8; Ps 18:8), and since the source of provocation often is 'transgression of the covenant' (Josh 7:1; 23:16; Judg 2:20) or 'pursuit of other gods' (Deut 6:14–15; 11:16–17; 31:16–17), ḥrh and ḥārôn seem to have a specialized use designating the legitimate rage of a suzerain against a disobedient vassal'" (ABD, ‘Wrath of God’)
• "in his anger... in his wrath" (v. 5); "with fear... with trembling" (v. 11). The bet prepositions indicate the mode of the actions (see BHRG §39.6(4); Jenni 1992, #423, #445).

v. 6

v.	Hebrew	Close-but-clear
6a	וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י	"But I have poured out my king
6b	עַל־צִ֝יּ֗וֹן הַר־קָדְשִֽׁי׃	on Zion, my holy mountain."

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The waw at the beginning of v. 6 functions at the discourse level "to signal text level disjunction or transition" (Bandstra 1990, 52). Specifically, in this case, it connects and contrasts YHWH's response to the nations' speech in v. 3. "The function of this type of speech-initial וְ is to mark a dispreferred response" (BHRG §40.23.4.3; see e.g., 1 Kgs 2:21-22).
• "my king," i.e., "the king who is mine, whom I made to be king" (Malbim: מלך שלי שהמלכתיו)
• "on my mountain of holiness" >> "on my holy mountain," i.e., the mountain that is devoted to me as holy (cf. Joel 4:17; Obad 16; Pss 3:5; 15:1; 43:3; 48:2; 99:9; Dan 9:16; etc.)

Decree (vv. 7-9)

v. 7

v.	Hebrew	Close-but-clear
7a	אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק	I will tell about the decree;
7b	יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה	YHWH said to me, "You are my son.
7c	אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃	I hereby father you today.

Expanded Paraphrase

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

Grammatical Diagram

Notes

• Depending on how one divides the lines in v. 7ab, "YHWH" may be either the final noun of a construct chain ("...decree of YHWH. He said..." so Targum: קימא דייי; see also the layout in the Aleppo Codex) or the subject of the following clause ("...decree. YHWH said..." so MT accents [ole we-yored]; Aquila[?]: κύριος; Peshitta), or, if "YHWH" is read twice, both the final noun of a construct chain and the subject of the next clause ("...decree of YHWH. YHWH said..." so LXX; Jerome [iuxta Hebr.]). Most of the modern translations consulted group "YHWH" with v. 7a.

"I will proclaim the LORD’s decree: He said to me" (NIV, cf. NRSV, NLT, CSB, CEV, GNT, REB, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR) "I will tell of the decree: The LORD said to me" (ESV, cf. NJPS)

• A decision is difficult. In the absence of any compelling evidence one way or another, we have defaulted to following the reading tradition of the Masoretes.
• The word "decree" (חֹק) here refers to a "god-given" "prescription" or "rule" (HALOT), though "the emphasis is on the right and privilege that it brings about, rather than upon the call for its observance and obedience" (Victory 1966, 361). Specifically, in this context, "the ḥōq of Yahweh to the king appears to be the [covenantal] promise of sonship pronounced at the king’s enthronement" (TDOT), the “personal covenant document, renewing God’s covenant commitment to the dynasty of David” (Craigie 1983, 67; cf. Jones 1965, 336-44). On the close relationship between "covenant" and "decree," see e.g., Ps 105:9-11 (ESV): "He remembers his covenant forever, the word that he commanded, for a thousand generations, the covenant that he made with Abraham, his sworn promise to Isaac, which he confirmed to Jacob as a statute, to Israel as an everlasting covenant, saying, 'To you I will give the land of Canaan as your portion for an inheritance.'" As in Ps 105, so here in Ps 2: the covenant with David is "confirmed as a statue (חֹק)" to one of David's descendants.
• The preposition אֶל modifying the verb of speaking ספּר indicates the topic of the discourse: "tell of the decree" (ESV, NJPS) or "tell about the decree" (cf. Gen 20:2—"And Abraham said of (אֶל) Sarah his wife, 'She is my sister'" [ESV]; cf. Isa 29:22; Ezek 21:33; Job 42:8. Similarly, with verbs of speaking, the preposition עַל can indicate "the focus of attention" (i.e., "about," "concerning") (Mena 2012, §5.4.11; e.g., 1 Chr 17:17—וַתְּדַבֵּ֥ר עַל־בֵּֽית־עַבְדְּךָ֖).

v. 8

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

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The phrase "the ends of the earth" (part-divided whole) often refers to people (e.g., Pss 22:28; 67:8; 98:3) but here with the word אֲחֻזָּה ("property" or, more specifically, "landed property" [HALOT]) it probably refers to land (cf. Ps 72:8).

v. 9

v.	Hebrew	Close-but-clear
9a	תְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל	You will crush them with an iron scepter.
9b	כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם׃	You will smash them like clay pottery."

Expanded Paraphrase

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

Grammatical Diagram

Notes

• In v. 9a, the Septuagint says "you will shepherd them” (ποιμανεῖς αὐτούς). This reading, quoted in the Greek text of the NT in Rev. 2:27, 12:5, and 19:15, assumes a different vocalization of the consonantal Hebrew text (תִּרְעֵם) and understands the verb as רָעָה ("to shepherd") rather than רָעַע ("to break"). But the presence of the verb נפץ ("to smash") in the parallel line strongly favors the MT vocalization. Goldingay proposes a deliberate rhetorical ambiguity here, namely, that this line "lays alternative possibilities before the nations—either firm shepherding or devastating destruction" (2006, 101).
• "scepter of iron" >> "an iron scepter" (CSB), i.e., a scepter made of iron.
• "vessels of a potter" >> "clay pottery" (cf. NIV, NLT, GNT)

Ultimatum (vv. 10-12)

v. 10

v.	Hebrew	Close-but-clear
10a	וְ֭עַתָּה מְלָכִ֣ים הַשְׂכִּ֑ילוּ	And now, kings, wise up!
10b	הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃	Accept discipline, earthly rulers!

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The verb הִוָּסְרוּ has been translated variously as "be warned" (NIV, ESV, NLT, NRSV), "be instructed" (KJV), "submit to correction" (NET), "learn this lesson" (GNT), and accept discipline" (NJPS). According to SDBH, the word means "literally: to be disciplined; hence: = action by which humans bring themselves to a position of submission before God, as a result of his disciplinary actions." This definition works well for all of the occurrences of this word (see Lev 26:18; Jer 6:8; 31:18; Prov 29:19). Cf. LXX: "be instructed" (παιδεύθητε).
• "rulers of earth" >> "earthly rulers" (see v. 2)

v. 11

v.	Hebrew	Close-but-clear
11a	עִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה	Serve YHWH with fear
11b	וְ֝גִ֗ילוּ בִּרְעָדָֽה׃	and rejoice with trembling!

Expanded Paraphrase

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

Grammatical Diagram

Notes

• To "serve" YHWH in this context is to submit to his authority, his lordship (cf. the word אדני in v. 4), and to embrace his "decree" (vv. 7-9). So SDBH: "action by which humans, either as individuals or as groups, assume a position of subservience towards a deity, perform the required rituals, and live in accordance with the requirements of that deity."
• "in his anger... in his wrath" (v. 5); "with fear... with trembling" (v. 11). The bet prepositions indicate the mode of the actions (see BHRG §39.6(4); Jenni 1992, #423, #445).

v. 12

v.	Hebrew	Close-but-clear
12a	נַשְּׁקוּ־בַ֡ר פֶּן־יֶאֱנַ֤ף ׀ וְתֹ֬אבְדוּ דֶ֗רֶךְ	Kiss the son, or else he will become angry and you will perish in your way,
12b	כִּֽי־יִבְעַ֣ר כִּמְעַ֣ט אַפּ֑וֹ	for his anger quickly ignites.
12c	אַ֝שְׁרֵ֗י כָּל־ח֥וֹסֵי בֽוֹ׃	Happy are all who take refuge in him!

Expanded Paraphrase

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

Grammatical Diagram

Notes

• The word בר is interpreted by some as an adjective ("kiss the pure one") and by others as an adverb ("kiss purely>>sincerely"). The adverbial interpretation is unlikely since "בַּר occurs nowhere else as an adverb" and "the stem נשקו, moreover, never appears in classical Hebrew without an object" Prince 1900, 2; cf. NIDOTTE). The adjectival interpretation ("pure one") is possible, but it is less likely than the interpretation of the word as a noun meaning (in Aramaic) "son." See https://psalms.scriptura.org/w/The_Text_and_Meaning_of_Ps._2:12a.
• For the verb "kiss," see the Venn diagram. The use of the piel (instead of the usual qal) probably implies repeated kissing (event-internal plurality) (cf. Penney 2023; TDOT "piel, 'to kiss long and much'").
• Interestingly, the verb translated "become angry" in v. 12 is "almost exclusively used with God as the subject" (SDBH, see e.g., 1 Kgs 8:46; Isa 12:1; Pss 60:3; 79:5; 85:6; Ezra 9:14; 2 Chron 6:36). Psalm 2:12 is the only exception. The human king, as YHWH's image and son (vv. 6-7) has divine characteristics (cf. Pss 110, 111-112).

On the word "ignite" cf. Ps 79:5—תִּבְעַ֥ר כְּמֹו־אֵ֝֗שׁ קִנְאָתֶֽךָ. According to BDB, the verb means, "specifically begin to burn, be kindled." Hence, "ignite" (so CSB, NET). On "happiness," see notes on Ps 1:1.

• The adverbial accusative "way" (דֶּרֶךְ) could be "in the way" (ESV; cf. CSB: "in your rebellion;" REB: "in middle course;" NLT: "in the midst of all your activities;" so R. Sforno: כ׳דרך׳ שהוא עושה כאשר ׳יבער כמעט אפו׳) or "from the way" (KJV; cf. LXX trans. NETS: "and you will perish from [ἐξ] the righteous way"). The expression is probably synonymous with "the way of wicked people will come to an end" (Ps 1:6; so Radak, Rashi). Both expressions are figures of speech for death and destruction: "a person comes to an end on his way/life" = "a person's way/life comes to an end" = "a person dies." Thus, GNT: "you will suddenly die."
• The adverbial phrase כִּמְעַט is translated variously as "but a little" (KJV; cf. NJPS: "in the mere flash of his anger;" so DCH : "and you die along the way when his anger hardly blazes, i.e. at the very onset of his anger"), "easily" (cf. ELB, ZÜR [leicht]; so Jenni 1994, #94; SDBH), "quickly" (ESV, NRSV, GNT, NET, HFA, NGÜ, GNB, LXX trans. NETS [ἐν τάχει]; cf. NIV, NLT), "soon" (NASB; cf. CSB, LUT; cf. Rashi: כי ברגע מועט יבער אפוב עליכם פתאום). Thus we have the following three options (the second and third of the above translations resulting in the same meaning):

"when his wrath has only just been ignited" ( = his anger is extremely powerful) "for/when his anger quickly/easily ignites" (= it does not take much for him to get angry, so tread lightly!) "for his anger will soon ignite" (= the time of his wrath is immanent, so hurry and submit to him!) The second of these options ("quickly/easily") seems the most likely, given the context and the use of the phrase elsewhere (e.g., Ps 81:15—"How quickly I would then subdue their enemies!" [NIV, cf. NLT]; Job 32:22—"otherwise, my Maker would remove me in an instant" [CSB]; so LXX: ἐν τάχει; Jenni 1994, #94; BDB). In spoken English, we might paraphrase: "'cause his anger ignites like that (snap fingers)." The clause is explaining why it is that they will perish in the way if they refuse to submit to the son; it is because his anger ignites quickly/easily. The clause is reminiscent of YHWHs' warning to Moses in Exod 33:3—"But I will not go with you, because you are a stiff-necked people and I might destroy you on the way (פֶּן אֲכֶלְךָ בַּדָּרֶךְ)" (Exod 33:3).

Legends

Grammatical diagram

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

(For more information, click "Expanded Paraphrase Legend" below.)

Expanded Paraphrase Legend

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

References

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