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Mizmor Bet -
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Psalm 2 Recited in Hebrew
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Please be patient as the sound files load...
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Psalm 2 (KJV)
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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. 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. 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.
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Why do the heathen rage, and the people imagine a vain thing?
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v1 Notes:
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Most Psalms begin with a brief introductory phrase such as: "To the chief musician," "A song of David," etc., but Psalm 2 begins with the words, "Why do the nations rage?" (lacking the usual introductory phrase), which led some sages to think that Psalm 1 and 2 comprise a single unit.
Lamah rageshu goyim - Why do the nations (goyim) rage? The verb ragash means to conspire or to plot. Some commentators think rageshu means to gather together as a collective force or mass (in a way similar to migdal Bavel, the ancient tower of Babel).
ul'umim yehegu-rik - l'am refers to the nations collectively. Hagah means to groan or even "think" and rik refers to emptiness or vain thoughts. Why do the peoples think in vain?
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yityatzevu malkhei-eretz - the kings of the earth take their stand (yatzav implies a forceful, intentional stand in a challenging manner).
v'rozenim nosedu-yachad - The rozenim are princes or lords who are bound together, perhaps in collusion.
al-Adonai v'al-meshicho - David's immediate foes were the Philistines who knew that he was anointed by Samuel. By attacking David, they were therefore attacking Adonai. The term meshicho, his anointed, actually refers to Mashiach ben David, the greater Son of David (Rambam). Messianic believers understand this greater Son to be Yeshua.
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nenatekah et-moseroteimo - Let us cut their cords. Moserot refer to cords used to harness oxen to the yoke. Musar (discipline) bridles the common lusts of mankind.
v'nashlikha mimenu avoteimo - And cast off their ropes. Avot are heavy ropes that are braided tightly. The casting off of duties imposed by the righteous rule of Mashiach is the goal of pagan nations.
The nations have devised an evil scheme: they believe that by harming the Jewish people and severing them from their heritage, they can forestall facing the Messiah to come -- and therefore avoid the final reckoning.
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He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
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v4 Notes:
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yoshev ba-shamayim yischak - He that sits in heaven will laugh. Sitting is an image of regal authority and power, as opposed to the vain kings of the earth who "take their stand" against the LORD.
Adonai yilag-lamo - The LORD will mock (at) them.
Note that the heavenly laughter is a result of the endurance of His people. It marks joy for those whom He favors, and derision for those who devise evil upon the earth.
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az yedaber eleymo v'apo - Then (suddenly) He will speak to them in His anger (from anef, to be angry).
u'vacharono yavachalemo - In His rage God will terrify those kings who speak lying vanities; in God's wrath will He trouble (confuse, confound) them.
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va'ani nasakhti malki - But I Myself have installed my King.
al-tziyon har-kodshi - Zion has always represented the reign of God in the earth, and the holy mountain of God is a symbol of His earthly rule and reign.
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asaperah el chok Adonai amar elai - I will recount (safar) to you the decree (chok) that the LORD spoke (amar) to me
b'ni atah ani haiyom yelidtikha - My Son you are, I this day have begotten you. Note that the son mentioned here is masculine singular, not a plural, and therefore does not imply Israel as b'ni birkhori, my firstborn son, but rather a distinct son of David.
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she'al mimenu - Ask of me; v'etenah goyim nachlatekha - and I will give the nations as your inheritance; va'achuzatekha afsei-eretz - and your possession shall be the ends of the earth. afsei means "nothingness" or to the limits of perception. The entire globe is promised to the greater Son of David.
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tero'em - You shall distress them; b'shevet barzel - the rod (shevet) of iron signifies the sword (Rashi); kikhli yotzer tenapetzem - you will shatter them (nafatz is in the piel). The image is of an earthenware vessel being shattered into pieces after being thrown down.
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v'ata - And now... after knowing all this. melakhim haskilu - O kings, be wise. The kings are advised to obtail sekhel - understanding. hivasru shoftei aretz - the judges (referring back to the rozenim) are advised to obtain musar (discipline), from yasar, to chasten, instruct. The appeal is prophetic and shows God's chesed to the nations.
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Serve the LORD with fear, and rejoice with trembling.
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v11 Notes:
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ivdu et-Adonai b'yirah - Serve the LORD in awe; accept His Mashiach and the discipline He enjoins.
v'gilu bir'adah - rejoice with trembling, a phrase that has various interpretations among the commentators.
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nasheku-var - Traditional Jewish commentators translate this as "embrace purity," translating the word var (bar) as 'purity' rather than as son (Aramaic). However, 'son' is a possible translation (assuming it is an Aramaic word) and can be linked with verse 7 (b'ni atah ani haiyom yelidtikha - My Son you are, I this day have begotten you). Also, in Proverbs 31:2 bar is translated as son (bar-bitni - son of my womb). Regardless, however, the Messianic overtones of this psalm are clear, especially in light of the full revelation of the Tanakh.
pen-ye'enaf - lest He become wrathful; v'tovedu derekh - and you perish (see Ps. 1:6) from the way; ki-yiv'ar kim'at apo - i.e., suddenly (Rashi); ashrei kol-chosei vo - instead of "blessed" or "happy," Rashi translates ashrei as "praises." The praises of those who trust in Adonai will be evident on Yom Adonai - the Day of the LORD.
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