English Standard Version
Why do the nations rage and the peoples plot in vain?
King James Bible
Why do the heathen rage, and the people imagine a vain thing?
American Standard Version
Why do the nations rage, And the peoples meditate a vain thing?
Why have the Gentiles raged, and the people devised vain things?
English Revised Version
Why do the nations rage, and the peoples imagine a vain thing?
Webster's Bible Translation
Why do the heathen rage, and the people imagine a vain thing?
Psalm 2:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The exclamatory אשׁרי, as also Psalm 32:2; Psalm 40:5; Proverbs 8:34, has Gaja (Metheg) by the Aleph, and in some Codd. even a second by שׁ, because it is intended to be read asherê as an exception, on account of the significance of the word (Baer, in Comm. ii. 495). It is the construct of the pluralet. אשׁרים (from אשׁר, cogn.ישׁר, כּשׁר, to be straight, right, well-ordered), and always in the form אשׁרי, even before the light suffixes (Olsh. 135, c), as an exclamation: O the blessedness of so and so. The man who is characterised as blessed is first described according to the things he does not do, then (which is the chief thought of the whole Ps.) according to what he actually does: he is not a companion of the unrighteous, but he abides by the revealed word of God. רשׁעים are the godless, whose moral condition is lax, devoid of stay, and as it were gone beyond the reasonable bounds of true unity (wanting in stability of character), so that they are like a tossed and stormy sea, Isaiah 57:20.;
(Note: Nevertheless we have not to compare רעשׁ, רגשׁ, for רשׁע, but the Arabic in the two roots Arab. rs' and rsg shows for רשׁע the primary notion to be slack, loose, in opposition to Arab. tsdq, צדק to be hard, firm, tight; as Arab. rumhun tsadqun, i.e., according to the Kamus Arab. rmh ṣlb mtı̂n mstwin, a hard, firm and straight spear. We too transfer the idea of being lax and loose to the province of ethics: the difference is only one of degree. The same two primary notions are also opposed to one another in speaking of the intellect: Arab. hakuma, wise, prop. thick, firm, stout, solid, and Arab. sachufa, foolish, simple, prop. thin, loose, without stay, like a bad piece of weaving, vid., Fleischer's translation of Samachschari's Golden Necklace pp. 26 and 27 Anm. 76. Thus רשׁע means the loose man and indeed as a moral-religyous notion loose from God, godless comp. Bibl. Psychol. p. 189. transl.].)
חטּאים (from the sing. חטּא, instead of which חטא is usually found) sinners, ἁμαρτωλοί, who pass their lives in sin, especially coarse and manifest sin; לצים (from לוּץ, as מת from מוּת) scoffers, who make that which is divine, holy, and true a subject of frivolous jesting. The three appellations form a climax: impii corde, peccatores opere, illusores ore, in accordance with which עצה (from יעץ figere, statuere), resolution, bias of the will, and thus way of thinking, is used in reference to the first, as in Job 21:16; Job 22:18; in reference to the second, דּרך mode of conduct, action, life; in reference to the third, מושׁב which like the Arabic mglis signifies both seat (Job 29:7) and assembling (Psalm 107:32), be it official or social (cf. Psalm 26:4., Jeremiah 15:17). On הלך בּ, in an ethical sense, cf. Micah 6:16; Jeremiah 7:24. Therefore: Blessed is he who does not walk in the state of mind which the ungodly cherish, much less that he should associate with the vicious life of sinners, or even delight in the company of those who scoff at religion. The description now continues with כּי אם (imo si, Ges. 155, 2, 9): but (if) his delight is, equals (substantival instead of the verbal clause:) he delights (חפץ cf. Arab. chfd f. i. with the primary notion of firmly adhering, vid., on Job 40:17) in תורת ה, the teaching of Jahve, which is become Israel's νόμος, rule of life; in this he meditates profoundly by day and night (two acc. with the old accusative terminations am and ah). The perff. in Psalm 1:1 describe what he all along has never done, the fut. יהגּה, what he is always striving to do; הגה of a deep (cf. Arab. hjj, depressum esse), dull sound, as if vibrating between within and without, here signifies the quiet soliloquy (cf. Arab. hjs, mussitando secum loqui) of one who is searching and thinking.
(Note: By the Sheb stands Metheg (Gaja), as it does wherever a word, with Sheb in the first syllable, has Olewejored, Rebia magnum, or Dech without a conjunctive preceding, in case at least one vowel and no Metheg-except perhaps that standing before Sheb compos. - lies between the Sheb and the tone, e.g., ננתּקה (with Dech) Psalm 2:3, ואענהוּ Psalm 91:15 and the like. The intonation of the accent is said in these instances to begin, by anticipation, with the fugitive ĕ.)
in Psalm 1:3, the development of the אשׁרי now begins; it is the praet. consec.: he becomes in consequence of this, he is thereby, like a tree planted beside the water-courses, which yields its fruit at the proper season and its leaf does not fall off. In distinction from נטוּע, according to Jalkut 614, שׁתוּל means firmly planted, so that no winds that may rage around it are able to remove it from its place (אין מזיזין אתו ממקומו). In פּלגי מים, both מים and the plur. serve to give intensity to the figure; פּלג (Arab. fal'g, from פלג to divide, Job 38:25) means the brook meandering and cleaving its course for itself through the soil and stones; the plur. denotes either one brook regarded from its abundance of water, or even several which from different directions supply the tree with nourishing and refreshing moisture. In the relative clause the whole emphasis does not rest on בּעתּו (Calvin: impii, licet praecoces fructus ostentent, nihil tamen producunt nisi abortivum), but פּריו is the first, בּעתּו the second tone-word: the fruit which one expects from it, it yields (equivalent to יעשׂה it produces, elsewhere), and that at its appointed, proper time ( equals בּעדתּו, for עת is equals עדת or עדת, like רדת, לדת, from ועד), without ever disappointing that hope in the course of the recurring seasons. The clause ועלהוּ לא יבּול is the other half of the relative clause: and its foliage does not fall off or wither (נבל like the synon. Arab. dbl, from the root בל).
The green foliage is an emblem of faith, which converts the water of life of the divine word into sap and strength, and the fruit, an emblem of works, which gradually ripen and scatter their blessings around; a tree that has lost its leaves, does not bring its fruit to maturity. It is only with וכל, where the language becomes unemblematic, that the man who loves the Law of God again becomes the direct subject. The accentuation treats this member of the verse as the third member of the relative clause; one may, however, say of a thriving plant צלח, but not הצליח. This Hiph. (from צלח, Arab. tslh, to divide, press forward, press through, vid., Psalm 45:5) signifies both causative: to cause anything to go through, or prosper (Genesis 34:23), and transitive: to carry through, and intransitive: to succeed, prosper (Judges 18:5). With the first meaning, Jahve would be the subject; with the third, the project of the righteous; with the middle one, the righteous man himself. This last is the most natural: everything he takes in hand he brings to a successful issue (an expression like 2 Chronicles 7:11; 2 Chronicles 31:21; Daniel 8:24). What a richly flowing brook is to the tree that is planted on its bank, such is the word of God to him who devotes himself to it: it makes him, according to his position and calling, ever fruitful in good and well-timed deeds and keeps him fresh in his inner and outward life, and whatsoever such an one undertakes, he brings to a successful issue, for the might of the word and of the blessing of God is in his actions.
Treasury of Scripture Knowledge
rage. or, tumultuously assemble
imagine. Heb. meditate
who through the mouth of our father David, your servant, said by the Holy Spirit, "'Why did the Gentiles rage, and the peoples plot in vain?
The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed'--
The nations raged, but your wrath came, and the time for the dead to be judged, and for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth."
2 Kings 18:35
Who among all the gods of the lands have delivered their lands out of my hand, that the LORD should deliver Jerusalem out of my hand?'"
Though they plan evil against you, though they devise mischief, they will not succeed.
The LORD brings the counsel of the nations to nothing; he frustrates the plans of the peoples.
The nations rage, the kingdoms totter; he utters his voice, the earth melts.
Jump to PreviousAgitation Assembled Conspire Devising Foolish Heathen Imagine Meditate Moved Mutter Nations Peoples Plot Rage Thoughts Tumultuous Tumultuously Uproar Vain Vanity Violently
Jump to NextAgitation Assembled Conspire Devising Foolish Heathen Imagine Meditate Moved Mutter Nations Peoples Plot Rage Thoughts Tumultuous Tumultuously Uproar Vain Vanity Violently
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