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Selected Verse: Psalms 2:7 - Strong Concordance

Verse	Translation	Text
Ps 2:7	Strong Concordance	I will declare [05608] the decree [02706]: the LORD [03068] hath said [0559] unto me, Thou art my Son [01121]; this day [03117] have I begotten [03205] thee.
	King James	I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion. this day have I begotten thee--as Sa2 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Act 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Act 13:32 is used as in Act 2:30; Act 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Act 2:34, allusion is made to His death (Rom 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Heb 5:5, by these ends, and by others in Mat 3:17; Mat 17:5.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.

this day have I begotten thee--as Sa2 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Act 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Act 13:32 is used as in Act 2:30; Act 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Act 2:34, allusion is made to His death (Rom 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Heb 5:5, by these ends, and by others in Mat 3:17; Mat 17:5.

Notes on the Bible, by Albert Barnes, [1834]
I will declare the decree - We have here another change in the speaker. The Anointed One is himself introduced as declaring the great purpose which was formed in regard to him, and referring to the promise which was made to him, as the foundation of the purpose of Yahweh Psa 2:6 to set him on the hill of Zion. The first strophe or stanza Psa 2:1-3 is closed with a statement made by the rebels of their intention or design; the second Psa 2:4-6 with a statement of the purpose of Yahweh; the third is introduced by this declaration of the Messiah himself. The change of the persons speaking gives a dramatic interest to the whole psalm. There can be no doubt that the word "I" here refers to the Messiah. The word decree - חק chôq - means properly something decreed, prescribed, appointed. See Job 23:14. Compare Gen 47:26; Exo 12:24. Thus it is equivalent to law, statute, ordinance. Here it refers not to a law which he was to obey, but to an ordinance or statute respecting his reign: the solemn purpose of Yahweh in regard to the kingdom which the Messiah was to set up; the constitution of his kingdom. This, as the explanation shows, implied two things: (a) that he was to be regarded and acknowledged as his Son, or to have that rank and dignity Psa 2:7; and (b) that the pagan and the uttermost parts of the earth were to be given him for a possession, or that his reign was to extend over all the world Psa 2:8. The word "declare" here means that he would give utterance to, or that he would now himself make a statement in explanation of the reason why Yahweh had determined to establish him as King on his holy hill of Zion. There is great beauty in thus introducing the Messiah himself as making this declaration, presenting it now in the form of a solemn covenant or pledge. The determination of Yahweh Psa 2:6 to establish him as King on his holy hill is thus seen not to be arbitrary, but to be in fulfillment of a solemn promise made long before, and is therefore an illustration of his covenant faithfulness and truth. "The Lord hath said unto me." Yahweh hath said. See Psa 2:2, Psa 2:4. He does not intimate when it was that he had said this, but the fair interpretation is, that it was before the purpose was to be carried into execution to place him as King in Zion; that is, as applicable to the Messiah, before he became incarnate or was manifested to execute his purpose on earth. It is implied, therefore, that it was in some previous state, and that he had come forth in virtue of the pledge that he would be recognized as the Son of God. The passage cannot be understood as referring to Christ without admitting his existence previous to the incarnation, for all that follows is manifestly the result of the exalted rank which God purposed to give him as his Son, or as the result of the promise made to him then. Thou art my Son - That is, Yahweh had declared him to be his Son; he had conferred on him the rank and dignity fairly involved in the title The Son of God. In regard to the general meaning of this, and what is implied in it, see Mat 1:1, note; Heb 1:2, note; Heb 1:5, note; Rom 1:4, note; and Joh 5:18, note. The phrase "sons of God" is elsewhere used frequently to denote the saints, the children of God, or men eminent for rank and power (compare Gen 6:2, Gen 6:4; Job 1:6; Hos 1:10; Joh 1:12; Rom 8:14, Rom 8:19; Phi 2:15; Jo1 3:1); and once to denote angels Job 38:7; but the appellation "The Son of God" is not appropriated in the Scriptures to anyone but the Messiah. It does not occur before this in the Old Testament, and it occurs but once after this, Dan 3:25. See the notes at that passage. This makes its use in the case before us the more remarkable, and justifies the reasoning of the author of the epistle to the Hebrews Heb 1:5 as to its meaning. The true sense, therefore, according to the Hebrew usage, and according to the proper meaning of the term, is, that he sustained a relation to God which could be compared only with that which a son among men sustains to his father; and that the term, as thus used, fairly implies an equality in nature with God himself. It is such a term as would not be applied to a mere man; it is such as is not applied to the angels Heb 1:5; and therefore it must imply a nature superior to either. This day - On the application of this in the New Testament, see the notes at Act 13:33 and the notes at Heb 1:5. The whole passage has been often appealed to in support of the doctrine of the "eternal generation" of Christ, meaning that he was "begotten" from eternity; that is, that his divine nature was in some sense an emanation from the Father, and that this is from eternity. Whatever may be thought of that doctrine, however, either as to its intelligibility or its truth, there is nothing in the use of the phrase "this day," or in the application of the passage in the New Testament Act 13:33; Heb 1:5, to sustain it. The language, indeed, in the connection in which it is found, does, as remarked above, demonstrate that he had a pre-existence, since it is addressed to him as the result of a decree or covenant made with him by Yahweh, and as the foundation of the purpose to set him as King on the hill of Zion. The words "this day" would naturally refer to that time when this "decree" was made, or this covenant formed; and as that was before the creation of the world, it must imply that he had an existence then. The time referred to by the meaning of the word is, that when it was determined to crown him as the Messiah. This is founded on the relation subsisting between him and Yahweh, and implied when in that relation he is called his "Son;" but it determines nothing as to the time when this relation commenced. Yahweh, in the passage, is regarded as declaring his purpose to make him King in Zion, and the language is that of a solemn consecration to the kingly office. He is speaking of this as a purpose before he came into the world; it was executed, or carried into effect, by his resurrection from the dead, and by the exaltation consequent on that. Compare Act 13:33 and Eph 1:20-22. Considered, then, as a promise or purpose, this refers to the period before the incarnation; considered as pertaining to the execution of that purpose, it refers to the time when he was raised from the dead and exalted over all things as King in Zion. In neither case can the words "this day" be construed as meaning the same as eternity, or from eternity; and therefore they can determine nothing respecting the doctrine of" eternal generation." Have I begotten thee - That is, in the matter referred to, so that it would be proper to apply to him the phrase "my Son," and to constitute him "King" in Zion. The meaning is, that he had so constituted the relationship of Father and Son in the case, that it was proper that the appellation "Son" should be given him, and that he should be regarded and addressed as such. So Prof. Alexander: "The essential meaning of the phrase "I have begotten thee" is simply this, "I am thy Father." This is, of course, to be understood in accordance with the nature of God, and we are not to bring to the interpretation the ideas which enter into that human relationship. It means that in some proper sense - some sense appropriate to the Deity - such a relation was constituted as would justify this reference to the most tender and important of all human relationships. In what sense that is, is a fair subject of inquiry, but it is not proper to assume that it is in anything like a literal sense, or that there can be no other sense of the passage than that which is implied in the above-named doctrine, for it cannot be literal, and there are other ideas that may be conveyed by the phrase than that of "eternal generation." The word rendered "begotten" (ילד yâlad) determines nothing certainly as to the mode in which this relationship was formed. It means properly: (1) to bear, to bring forth as a mother, Gen 4:1; (2) to beget, as a father, Gen 4:18; and then (3) as applied to God it is used in the sense of creating - or of so creating or forming as that the result would be that a relation would exist which might be compared with that of a father and a son. Deu 32:18 : "of the Rock that begat thee thou art unmindful." Compare Jer 2:27 : "Saying to a block (idol), Thou art my father, thou hast begotten me." So Paul says, Co1 4:15 : "In Christ Jesus I have begotten you through the Gospel." The full meaning, therefore, of this word would be met if it be supposed that Yahweh had given the Messiah this place and rank in such a sense that it was proper to speak of himself as the Father and the Anointed One as the Son. And was there not enough in designating him to this high office; in sending him into the world; in raising him from the dead; in placing him at his own right hand - appointing him as King and Lord - to justify this language? Is not this the very thing under consideration? Is it proper, then, in connection with this passage, to start the question about his eternal generation? Compare the notes at Rom 1:4. On this passage Calvin says (in loc.), "I know that this passage is explained by many as referring to the eternal generation of Christ, who maintain that in the adverb today there is, as it were, a perpetual act beyond the limits of time, denoted. But the Apostle Paul is a more faithful and competent interpreter of this prophecy, who in Act 13:33 recalls us to that which I have called a glorious demonstration of Christ. He was said to be begotten, therefore, not that he might be the Son of God, by which he might begin to be such, but that he might be manifested to the world as such. Finally, this begetting ought to be understood not of the mutual relation of the Father and the Son, but it signifies merely that he who was from the beginning hidden in the bosom of the Father, and who was obscurely shadowed forth under the law, from the time when he was manifested with clear intimation of his rank, was acknowledged as the Son of God, as it is said in Joh 1:14." So Prof. Alexander, though supposing that this is founded on an eternal relation between the Father and the Son, says, "This day have I begotten thee may be considered as referring only to the coronation of Messiah, which is an ideal one," vol. i., p. 15. The result of the exposition of this passage may therefore be thus stated: (a) The term "Son," as used here, is a special appellation of the Messiah - a term applicable to him in a sense in which it can be given to no other being. (b) As used here, and as elsewhere used, it supposes his existence before the incarnation. (c) Its use here, and the purpose formed, imply that he had an existence before this purpose was formed, so that he could be personally addressed, and so that a promise could be made to him. (d) The term "Son" is not used here in reference to that anterior relation, and determines nothing as to the mode of his previous being - whether from eternity essentially in the nature of God; or whether in some mysterious sense begotten; or whether as an emanation of the Deity; or whether created. (e) The term, as Calvin suggests, and as maintained by Prof. Alexander, refers here only to his being constituted King - to the act of coronation - whenever that occurred. (f) This, in fact, occurred when he was raised from the dead, and when he was exalted to the right hand of God in heaven Act 13:33, so that the application of the passage by Paul in the Acts accords with the result to which we are led by the fair interpretation of the passage. (g) The passage, therefore, determines nothing, one way or the other, respecting the doctrine of eternal generation, and cannot, therefore, be used in proof of that doctrine.

Notes on the Bible, by Albert Barnes, [1834]

I will declare the decree - We have here another change in the speaker. The Anointed One is himself introduced as declaring the great purpose which was formed in regard to him, and referring to the promise which was made to him, as the foundation of the purpose of Yahweh Psa 2:6 to set him on the hill of Zion. The first strophe or stanza Psa 2:1-3 is closed with a statement made by the rebels of their intention or design; the second Psa 2:4-6 with a statement of the purpose of Yahweh; the third is introduced by this declaration of the Messiah himself. The change of the persons speaking gives a dramatic interest to the whole psalm. There can be no doubt that the word "I" here refers to the Messiah. The word decree - חק chôq - means properly something decreed, prescribed, appointed. See Job 23:14. Compare Gen 47:26; Exo 12:24. Thus it is equivalent to law, statute, ordinance. Here it refers not to a law which he was to obey, but to an ordinance or statute respecting his reign: the solemn purpose of Yahweh in regard to the kingdom which the Messiah was to set up; the constitution of his kingdom. This, as the explanation shows, implied two things:

(a) that he was to be regarded and acknowledged as his Son, or to have that rank and dignity Psa 2:7; and

(b) that the pagan and the uttermost parts of the earth were to be given him for a possession, or that his reign was to extend over all the world Psa 2:8.

The word "declare" here means that he would give utterance to, or that he would now himself make a statement in explanation of the reason why Yahweh had determined to establish him as King on his holy hill of Zion. There is great beauty in thus introducing the Messiah himself as making this declaration, presenting it now in the form of a solemn covenant or pledge. The determination of Yahweh Psa 2:6 to establish him as King on his holy hill is thus seen not to be arbitrary, but to be in fulfillment of a solemn promise made long before, and is therefore an illustration of his covenant faithfulness and truth. "The Lord hath said unto me." Yahweh hath said. See Psa 2:2, Psa 2:4. He does not intimate when it was that he had said this, but the fair interpretation is, that it was before the purpose was to be carried into execution to place him as King in Zion; that is, as applicable to the Messiah, before he became incarnate or was manifested to execute his purpose on earth. It is implied, therefore, that it was in some previous state, and that he had come forth in virtue of the pledge that he would be recognized as the Son of God. The passage cannot be understood as referring to Christ without admitting his existence previous to the incarnation, for all that follows is manifestly the result of the exalted rank which God purposed to give him as his Son, or as the result of the promise made to him then.

Thou art my Son - That is, Yahweh had declared him to be his Son; he had conferred on him the rank and dignity fairly involved in the title The Son of God. In regard to the general meaning of this, and what is implied in it, see Mat 1:1, note; Heb 1:2, note; Heb 1:5, note; Rom 1:4, note; and Joh 5:18, note. The phrase "sons of God" is elsewhere used frequently to denote the saints, the children of God, or men eminent for rank and power (compare Gen 6:2, Gen 6:4; Job 1:6; Hos 1:10; Joh 1:12; Rom 8:14, Rom 8:19; Phi 2:15; Jo1 3:1); and once to denote angels Job 38:7; but the appellation "The Son of God" is not appropriated in the Scriptures to anyone but the Messiah. It does not occur before this in the Old Testament, and it occurs but once after this, Dan 3:25. See the notes at that passage. This makes its use in the case before us the more remarkable, and justifies the reasoning of the author of the epistle to the Hebrews Heb 1:5 as to its meaning. The true sense, therefore, according to the Hebrew usage, and according to the proper meaning of the term, is, that he sustained a relation to God which could be compared only with that which a son among men sustains to his father; and that the term, as thus used, fairly implies an equality in nature with God himself. It is such a term as would not be applied to a mere man; it is such as is not applied to the angels Heb 1:5; and therefore it must imply a nature superior to either.

This day - On the application of this in the New Testament, see the notes at Act 13:33 and the notes at Heb 1:5. The whole passage has been often appealed to in support of the doctrine of the "eternal generation" of Christ, meaning that he was "begotten" from eternity; that is, that his divine nature was in some sense an emanation from the Father, and that this is from eternity. Whatever may be thought of that doctrine, however, either as to its intelligibility or its truth, there is nothing in the use of the phrase "this day," or in the application of the passage in the New Testament Act 13:33; Heb 1:5, to sustain it. The language, indeed, in the connection in which it is found, does, as remarked above, demonstrate that he had a pre-existence, since it is addressed to him as the result of a decree or covenant made with him by Yahweh, and as the foundation of the purpose to set him as King on the hill of Zion. The words "this day" would naturally refer to that time when this "decree" was made, or this covenant formed; and as that was before the creation of the world, it must imply that he had an existence then.

The time referred to by the meaning of the word is, that when it was determined to crown him as the Messiah. This is founded on the relation subsisting between him and Yahweh, and implied when in that relation he is called his "Son;" but it determines nothing as to the time when this relation commenced. Yahweh, in the passage, is regarded as declaring his purpose to make him King in Zion, and the language is that of a solemn consecration to the kingly office. He is speaking of this as a purpose before he came into the world; it was executed, or carried into effect, by his resurrection from the dead, and by the exaltation consequent on that. Compare Act 13:33 and Eph 1:20-22. Considered, then, as a promise or purpose, this refers to the period before the incarnation; considered as pertaining to the execution of that purpose, it refers to the time when he was raised from the dead and exalted over all things as King in Zion. In neither case can the words "this day" be construed as meaning the same as eternity, or from eternity; and therefore they can determine nothing respecting the doctrine of" eternal generation."

Have I begotten thee - That is, in the matter referred to, so that it would be proper to apply to him the phrase "my Son," and to constitute him "King" in Zion. The meaning is, that he had so constituted the relationship of Father and Son in the case, that it was proper that the appellation "Son" should be given him, and that he should be regarded and addressed as such. So Prof. Alexander: "The essential meaning of the phrase "I have begotten thee" is simply this, "I am thy Father." This is, of course, to be understood in accordance with the nature of God, and we are not to bring to the interpretation the ideas which enter into that human relationship. It means that in some proper sense - some sense appropriate to the Deity - such a relation was constituted as would justify this reference to the most tender and important of all human relationships. In what sense that is, is a fair subject of inquiry, but it is not proper to assume that it is in anything like a literal sense, or that there can be no other sense of the passage than that which is implied in the above-named doctrine, for it cannot be literal, and there are other ideas that may be conveyed by the phrase than that of "eternal generation." The word rendered "begotten" (ילד yâlad) determines nothing certainly as to the mode in which this relationship was formed. It means properly:

(1) to bear, to bring forth as a mother, Gen 4:1;

(2) to beget, as a father, Gen 4:18; and then

(3) as applied to God it is used in the sense of creating - or of so creating or forming as that the result would be that a relation would exist which might be compared with that of a father and a son.

Deu 32:18 : "of the Rock that begat thee thou art unmindful." Compare Jer 2:27 : "Saying to a block (idol), Thou art my father, thou hast begotten me." So Paul says, Co1 4:15 : "In Christ Jesus I have begotten you through the Gospel." The full meaning, therefore, of this word would be met if it be supposed that Yahweh had given the Messiah this place and rank in such a sense that it was proper to speak of himself as the Father and the Anointed One as the Son. And was there not enough in designating him to this high office; in sending him into the world; in raising him from the dead; in placing him at his own right hand - appointing him as King and Lord - to justify this language? Is not this the very thing under consideration? Is it proper, then, in connection with this passage, to start the question about his eternal generation? Compare the notes at Rom 1:4. On this passage Calvin says (in loc.), "I know that this passage is explained by many as referring to the eternal generation of Christ, who maintain that in the adverb today there is, as it were, a perpetual act beyond the limits of time, denoted. But the Apostle Paul is a more faithful and competent interpreter of this prophecy, who in Act 13:33 recalls us to that which I have called a glorious demonstration of Christ. He was said to be begotten, therefore, not that he might be the Son of God, by which he might begin to be such, but that he might be manifested to the world as such. Finally, this begetting ought to be understood not of the mutual relation of the Father and the Son, but it signifies merely that he who was from the beginning hidden in the bosom of the Father, and who was obscurely shadowed forth under the law, from the time when he was manifested with clear intimation of his rank, was acknowledged as the Son of God, as it is said in Joh 1:14." So Prof. Alexander, though supposing that this is founded on an eternal relation between the Father and the Son, says, "This day have I begotten thee may be considered as referring only to the coronation of Messiah, which is an ideal one," vol. i., p. 15. The result of the exposition of this passage may therefore be thus stated:

(a) The term "Son," as used here, is a special appellation of the Messiah - a term applicable to him in a sense in which it can be given to no other being.

(b) As used here, and as elsewhere used, it supposes his existence before the incarnation.

(c) Its use here, and the purpose formed, imply that he had an existence before this purpose was formed, so that he could be personally addressed, and so that a promise could be made to him.

(d) The term "Son" is not used here in reference to that anterior relation, and determines nothing as to the mode of his previous being - whether from eternity essentially in the nature of God; or whether in some mysterious sense begotten; or whether as an emanation of the Deity; or whether created.

(e) The term, as Calvin suggests, and as maintained by Prof. Alexander, refers here only to his being constituted King - to the act of coronation - whenever that occurred.

(f) This, in fact, occurred when he was raised from the dead, and when he was exalted to the right hand of God in heaven Act 13:33, so that the application of the passage by Paul in the Acts accords with the result to which we are led by the fair interpretation of the passage.

(g) The passage, therefore, determines nothing, one way or the other, respecting the doctrine of eternal generation, and cannot, therefore, be used in proof of that doctrine.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 Sheb (comp. אלהי Psa 25:2, אלהים Psa 68:8, אדני Psa 90:1). (Note: We may observe here, in general, that this Gaja (Metheg) which draws the Sheb into the intonation is placed even beside words with the lesser distinctives Zinnor and Rebia parvum only by the Masorete Ben-Naphtali, not by Ben-Asher (both about 950 a.d.). This is a point which has not been observed throughout even in Baer's edition of the Psalter so that consequently e.g., in Psa 5:11 it is to be written אלהים; in Psa 6:2 on the other hand (with Dech) יהוה, not יהוה.) The construction of ספּר with אל (as Psa 69:27, comp. אמר Gen 20:2; Jer 27:19, דּבּר Ch2 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, (Note: Even in pause here אתּה remains without a lengthened ā (Psalter ii. 468), but the word is become Milel, while out of pause, according to Ben-Asher, it is Milra; but even out of pause (as in Psa 89:10, Psa 89:12; Psa 90:2) it is accented on the penult. by Ben-Naphtali. The Athnach of the books תאם (Ps., Job, Prov.), corresponding to the Zakeph of the 21 other books, has only a half pausal power, and as a rule none at all where it follows Olewejored, cf. Psa 9:7; Psa 14:4; Psa 25:7; Psa 27:4; Psa 31:14; Psa 35:15, etc. (Baer, Thorath Emeth p. 37).) 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) (Note: The changeable i goes back either to a primary form ילד, ירשׁ, שׁאל, or it originates directly from Pathach; forms like ירשׁוּה and שׁאלך favour the former, ē in a closed syllable generally going over into Segol favours the latter.)) 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 Co1 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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 Sheb (comp. אלהי Psa 25:2, אלהים Psa 68:8, אדני Psa 90:1).

(Note: We may observe here, in general, that this Gaja (Metheg) which draws the Sheb into the intonation is placed even beside words with the lesser distinctives Zinnor and Rebia parvum only by the Masorete Ben-Naphtali, not by Ben-Asher (both about 950 a.d.). This is a point which has not been observed throughout even in Baer's edition of the Psalter so that consequently e.g., in Psa 5:11 it is to be written אלהים; in Psa 6:2 on the other hand (with Dech) יהוה, not יהוה.)

The construction of ספּר with אל (as Psa 69:27, comp. אמר Gen 20:2; Jer 27:19, דּבּר Ch2 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,

(Note: Even in pause here אתּה remains without a lengthened ā (Psalter ii. 468), but the word is become Milel, while out of pause, according to Ben-Asher, it is Milra; but even out of pause (as in Psa 89:10, Psa 89:12; Psa 90:2) it is accented on the penult. by Ben-Naphtali. The Athnach of the books תאם (Ps., Job, Prov.), corresponding to the Zakeph of the 21 other books, has only a half pausal power, and as a rule none at all where it follows Olewejored, cf. Psa 9:7; Psa 14:4; Psa 25:7; Psa 27:4; Psa 31:14; Psa 35:15, etc. (Baer, Thorath Emeth p. 37).)

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)

(Note: The changeable i goes back either to a primary form ילד, ירשׁ, שׁאל, or it originates directly from Pathach; forms like ירשׁוּה and שׁאלך favour the former, ē in a closed syllable generally going over into Segol favours the latter.))

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 Co1 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The decree - The will and appointment of God concerning this. My sin - Which tho' it may in some sort be said to, or of David, yet much more properly belongs to Christ, who is commonly known by this title both in the Old and New Testament, and to whom this title is expressly appropriated by the holy ghost, who is the best interpreter of his own words, Act 13:33; Heb 1:5. This day - This may be understood either, Of his eternal generation. This day, from all eternity, which is well described by this day, because in eternity there is no succession, no [yesterday,] no [tomorrow,] but it is all as one continued day or moment without change or flux; or, Of the manifestation of Christ's eternal son - ship in time; which was done both in his birth and life, when his being the son of God was demonstrated by the testimony of the angel, Luk 1:32, and of God the Father, Mat 3:17, Mat 17:5, and by his own words and works; and in his resurrection, which seems to be here mainly intended, of which day this very place is expounded, Act 13:33. When Christ was in a most solemn manner declared to be the son of God with power, Rom 1:4.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I will declare the decree - These words are supposed to have been spoken by the Messiah. I will declare to the world the decree, the purpose of God to redeem them by my blood, and to sanctify them by my Spirit. My death shall prove that the required atonement has been made; my resurrection shall prove that this atonement has been accepted. Thou art my Son - Made man, born of a woman by the creative energy of the Holy Ghost, that thou mightest feel and suffer for man, and be the first-born of many brethren. This day have I begotten thee - By thy resurrection thou art declared to be the Son of God, εν δυναμει, by miraculous power, being raised from the dead. Thus by thy wondrous and supernatural nativity, most extraordinary death, and miraculous resurrection, thou art declared to be the Son of God. And as in that Son dwelt all the fullness of the Godhead bodily, all the sufferings and the death of that human nature were stamped with an infinitely meritorious efficacy. We have St. Paul's authority for applying to the resurrection of our Lord these words, "Thou art my Son; this day have I begotten thee;" - see Act 13:33; see also Heb 5:6; - and the man must indeed be a bold interpreter of the Scriptures who would give a different gloss to that of the apostle. It is well known that the words, "Thou art my Son; this day have I begotten thee," have been produced by many as a proof of the eternal generation of the Son of God. On the subject itself I have already given my opinion in my note on Luk 1:35, from which I recede not one hair's breadth. Still however it is necessary to spend a few moments on the clause before us. The word היום haiyom, Today, Is in no part of the sacred writings used to express eternity, or any thing in reference to it; nor can it have any such signification. To-day is an absolute designation of the present, and equally excludes time past and time future; and never can, by any figure, or allowable latitude of construction, be applied to express eternity. But why then does the Divine Spirit use the word begotten in reference to the declaration of the inauguration of the Messiah to his kingdom, and his being seated at the right hand of God? Plainly to show both to Jews and Gentiles that this Man of sorrows, this Outcast from society, this Person who was prosecuted as a blasphemer of God, and crucified as an enemy to the public peace and a traitor to the government, is no less than that eternal Word, who was in the beginning with God, who was God, and in whom dwelt all the fullness of the Godhead bodily: that this rejected Person was he for whom in the fullness of time a body was prepared, begotten by the exclusive power of the Most High in the womb of an unspotted virgin, which body he gave unto death as a sin-offering for the redemption of the world; and having raised it from death, declared it to be that miraculously-begotten Son of God, and now gave farther proof of this by raising the God-man to his right hand. The word ילדתי yalidti, "I have begotten," is here taken in the sense of manifesting, exhibiting, or declaring; and to this sense of it St. Paul (Rom 1:3, Rom 1:4) evidently alludes when speaking of "Jesus Christ, who was made of the seed of David according to the flesh, του ὁρισθεντος Υἱου Θεου εν δυναμει, κατα Πνευμα αγιωσυνης, εξ αναστασεως νεκρων; and declared (exhibited or determined) to be the Son of God with power, according to the Spirit of holiness." This very rejected Person, I this day, by raising him from the dead, and placing him at my right hand, giving to him all power in heaven and earth, declare to be my Son, the beloved one in whom I am well pleased. Therefore hear him, believe on him, and obey him; for there is no redemption but through his blood; no salvation but in his name; no resurrection unto eternal life but through his resurrection, ascension, and powerful intercession at my right hand. Thou art my Son; this day have I declared and manifested thee to be such. It was absolutely necessary to the salvation of men, and the credibility of the Gospel, that the supernatural origin of the humanity of Jesus Christ should be manifested and demonstrated. Hence we find the inspired writers taking pains to show that he was born of a woman, and of that woman by the sovereign power of the everlasting God. This vindicated the character of the blessed virgin, showed the human nature of Christ to be immaculate, and that, even in respect to this nature, he was every way qualified to be a proper atoning sacrifice and Mediator between God and man. I need not tell the learned reader that the Hebrew verb ילד yalad, to beget, is frequently used in reference to inanimate things, to signify their production, or the exhibition of the things produced. In Gen 2:4 : These are the generations, תולדות toledoth, of the heavens and the earth; this is the order in which God produced and exhibited them. See Hebrews and Eng. Concord., Venema, etc.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

I will declare the decree - These words are supposed to have been spoken by the Messiah. I will declare to the world the decree, the purpose of God to redeem them by my blood, and to sanctify them by my Spirit. My death shall prove that the required atonement has been made; my resurrection shall prove that this atonement has been accepted.

Thou art my Son - Made man, born of a woman by the creative energy of the Holy Ghost, that thou mightest feel and suffer for man, and be the first-born of many brethren.

This day have I begotten thee - By thy resurrection thou art declared to be the Son of God, εν δυναμει, by miraculous power, being raised from the dead. Thus by thy wondrous and supernatural nativity, most extraordinary death, and miraculous resurrection, thou art declared to be the Son of God. And as in that Son dwelt all the fullness of the Godhead bodily, all the sufferings and the death of that human nature were stamped with an infinitely meritorious efficacy. We have St. Paul's authority for applying to the resurrection of our Lord these words, "Thou art my Son; this day have I begotten thee;" - see Act 13:33; see also Heb 5:6; - and the man must indeed be a bold interpreter of the Scriptures who would give a different gloss to that of the apostle. It is well known that the words, "Thou art my Son; this day have I begotten thee," have been produced by many as a proof of the eternal generation of the Son of God. On the subject itself I have already given my opinion in my note on Luk 1:35, from which I recede not one hair's breadth. Still however it is necessary to spend a few moments on the clause before us. The word היום haiyom, Today, Is in no part of the sacred writings used to express eternity, or any thing in reference to it; nor can it have any such signification. To-day is an absolute designation of the present, and equally excludes time past and time future; and never can, by any figure, or allowable latitude of construction, be applied to express eternity. But why then does the Divine Spirit use the word begotten in reference to the declaration of the inauguration of the Messiah to his kingdom, and his being seated at the right hand of God? Plainly to show both to Jews and Gentiles that this Man of sorrows, this Outcast from society, this Person who was prosecuted as a blasphemer of God, and crucified as an enemy to the public peace and a traitor to the government, is no less than that eternal Word, who was in the beginning with God, who was God, and in whom dwelt all the fullness of the Godhead bodily: that this rejected Person was he for whom in the fullness of time a body was prepared, begotten by the exclusive power of the Most High in the womb of an unspotted virgin, which body he gave unto death as a sin-offering for the redemption of the world; and having raised it from death, declared it to be that miraculously-begotten Son of God, and now gave farther proof of this by raising the God-man to his right hand.

The word ילדתי yalidti, "I have begotten," is here taken in the sense of manifesting, exhibiting, or declaring; and to this sense of it St. Paul (Rom 1:3, Rom 1:4) evidently alludes when speaking of "Jesus Christ, who was made of the seed of David according to the flesh, του ὁρισθεντος Υἱου Θεου εν δυναμει, κατα Πνευμα αγιωσυνης, εξ αναστασεως νεκρων; and declared (exhibited or determined) to be the Son of God with power, according to the Spirit of holiness." This very rejected Person, I this day, by raising him from the dead, and placing him at my right hand, giving to him all power in heaven and earth, declare to be my Son, the beloved one in whom I am well pleased. Therefore hear him, believe on him, and obey him; for there is no redemption but through his blood; no salvation but in his name; no resurrection unto eternal life but through his resurrection, ascension, and powerful intercession at my right hand. Thou art my Son; this day have I declared and manifested thee to be such. It was absolutely necessary to the salvation of men, and the credibility of the Gospel, that the supernatural origin of the humanity of Jesus Christ should be manifested and demonstrated. Hence we find the inspired writers taking pains to show that he was born of a woman, and of that woman by the sovereign power of the everlasting God. This vindicated the character of the blessed virgin, showed the human nature of Christ to be immaculate, and that, even in respect to this nature, he was every way qualified to be a proper atoning sacrifice and Mediator between God and man. I need not tell the learned reader that the Hebrew verb ילד yalad, to beget, is frequently used in reference to inanimate things, to signify their production, or the exhibition of the things produced. In Gen 2:4 : These are the generations, תולדות toledoth, of the heavens and the earth; this is the order in which God produced and exhibited them. See Hebrews and Eng. Concord., Venema, etc.

Top

⁵ While he [846] yet [2089] spake [2980], behold [2400], a bright [5460] cloud [3507] overshadowed [1982] them [846]: and [2532] behold [2400] a voice [5456] out of [1537] the cloud [3507], which said [3004], This [3778] is [2076] my [3450] beloved [27] Son [5207], in [1722] whom [3739] I am well pleased [2106]; hear ye [191] him [846].

¹⁷ And [2532] lo [2400] a voice [5456] from [1537] heaven [3772], saying [3004], This [3778] is [2076] my [3450] beloved [27] Son [5207], in [1722] whom [3739] I am well pleased [2106].

⁵ So [3779] also [2532] Christ [5547] glorified [1392] not [3756] himself [1438] to be made [1096] an high priest [749]; but [235] he that said [2980] unto [4314] him [846], Thou [4771] art [1488] my [3450] Son [5207], to day [4594] have [1080] I [1473] begotten [1080] thee [4571].

⁴ And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:

³⁴ For [1063] David [1138] is not [3756] ascended [305] into [1519] the heavens [3772]: but [1161] he saith [3004] himself [846], The LORD [2962] said [2036] unto my [3450] Lord [2962], Sit thou [2521] on [1537] my [3450] right hand [1188],

²² For [1063] Moses [3475] truly [3303] said [2036] unto [4314] the fathers [3962], [3754] A prophet [4396] shall [450] the Lord [2962] your [5216] God [2316] raise up [450] unto you [5213] of [1537] your [5216] brethren [80], like [5613] unto me [1691]; him [846] shall ye hear [191] in [2596] all things [3956] whatsoever [3745] [302] he shall say [2980] unto [4314] you [5209].

³⁰ Therefore [3767] being [5225] a prophet [4396], and [2532] knowing [1492] that [3754] God [2316] had sworn [3660] with an oath [3727] to him [846], that of [1537] the fruit [2590] of his [846] loins [3751], according to [2596] the flesh [4561], he would raise up [450] Christ [5547] to sit [2523] on [1909] his [846] throne [2362];

³² And [2532] we [2249] declare [2097] unto you [5209] glad tidings [2097], how that [3754] the promise [1860] which was made [1096] unto [4314] the fathers [3962],

³³ God [2316] hath fulfilled [1603] the same [5026] unto us [2254] their [846] children [5043], in that he hath raised up [450] Jesus [2424] again [450]; as [5613] it is [1125] also [2532] written [1125] in [1722] the second [1208] psalm [5568], Thou [4771] art [1488] my [3450] Son [5207], this day [4594] have I [1473] begotten [1080] thee [4571].

¹⁴ I will be his father [01], and he shall be my son [01121]. If he commit iniquity [05753], I will chasten [03198] him with the rod [07626] of men [0582], and with the stripes [05061] of the children [01121] of men [0120]:

¹⁴ And [2532] the Word [3056] was made [1096] flesh [4561], and [2532] dwelt [4637] among [1722] us [2254], (and [2532] we beheld [2300] his [846] glory [1391], the glory [1391] as [5613] of the only begotten [3439] of [3844] the Father [3962],) full [4134] of grace [5485] and [2532] truth [225].

⁴ And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:

¹⁵ For [1063] though [1437] ye have [2192] ten thousand [3463] instructors [3807] in [1722] Christ [5547], yet [235] have ye not [3756] many [4183] fathers [3962]: for [1063] in [1722] Christ [5547] Jesus [2424] I [1473] have begotten [1080] you [5209] through [1223] the gospel [2098].

²⁷ Saying [0559] to a stock [06086], Thou art my father [01]; and to a stone [068], Thou hast brought me forth [03205]: for they have turned [06437] their back [06203] unto me, and not their face [06440]: but in the time [06256] of their trouble [07451] they will say [0559], Arise [06965], and save [03467] us.

¹⁸ Of the Rock [06697] that begat [03205] thee thou art unmindful [07876], and hast forgotten [07911] God [0410] that formed [02342] thee.

¹⁸ And unto Enoch [02585] was born [03205] Irad [05897]: and Irad [05897] begat [03205] Mehujael [04232]: and Mehujael [04232] begat [03205] Methusael [04967]: and Methusael [04967] begat [03205] Lamech [03929].

¹ And Adam [0120] knew [03045] [0853] Eve [02332] his wife [0802]; and she conceived [02029], and bare [03205] [0853] Cain [07014], and said [0559], I have gotten [07069] a man [0376] from [0854] the LORD [03068].

²⁰ Which [3739] he wrought [1754] in [1722] Christ [5547], when he raised [1453] him [846] from [1537] the dead [3498], and [2532] set [2523] him at [1722] his own [846] right hand [1188] in [1722] the heavenly [2032] places,
²¹ Far above [5231] all [3956] principality [746], and [2532] power [1849], and [2532] might [1411], and [2532] dominion [2963], and [2532] every [3956] name [3686] that is named [3687], not [3756] only [3440] in [1722] this [5129] world [165], but [235] also [2532] in [1722] that which is to come [3195]:
²² And [2532] hath put [5293] all [3956] things under [5259] his [846] feet [4228], and [2532] gave [1325] him [846] to be the head [2776] over [5228] all [3956] things to the church [1577],

⁵ For [1063] unto which [5101] of the angels [32] said he [2036] at any time [4218], Thou [4771] art [1488] my [3450] Son [5207], this day [4594] have [1080] I [1473] begotten [1080] thee [4571]? And [2532] again [3825], I [1473] will be [2071] to [1519] him [846] a Father [3962], and [2532] he [846] shall be [2071] to [1519] me [3427] a Son [5207]?

²⁵ He answered [06032] and said [0560], Lo [01888], I [0576] see [02370] four [0703] men [01400] loose [08271], walking [01981] in the midst [01459] of the fire [05135], and they have [0383] no [03809] hurt [02257]; and the form [07299] of the fourth [07244] is like [01821] the Son [01247] of God [0426].

⁷ When the morning [01242] stars [03556] sang [07442] together [03162], and all the sons [01121] of God [0430] shouted [07321] for joy?

¹ Behold [1492], what manner [4217] of love [26] the Father [3962] hath bestowed [1325] upon us [2254], that [2443] we should be called [2564] the sons [5043] of God [2316]: therefore [1223] [5124] the world [2889] knoweth [1097] us [2248] not [3756], because [3754] it knew [1097] him [846] not [3756].

¹⁵ That [2443] ye may be [1096] blameless [273] and [2532] harmless [185], the sons [5043] of God [2316], without rebuke [298], in [1722] the midst [3319] of a crooked [4646] and [2532] perverse [1294] nation [1074], among [1722] whom [3739] ye shine [5316] as [5613] lights [5458] in [1722] the world [2889];

¹⁹ For [1063] the earnest expectation [603] of the creature [2937] waiteth [553] for the manifestation [602] of the sons [5207] of God [2316].

¹⁴ For [1063] as many as [3745] are led [71] by the Spirit [4151] of God [2316], they [3778] are [1526] the sons [5207] of God [2316].

¹² But [1161] as many as [3745] received [2983] him [846], to them [846] gave he [1325] power [1849] to become [1096] the sons [5043] of God [2316], even to them that believe [4100] on [1519] his [846] name [3686]:

¹⁰ Yet the number [04557] of the children [01121] of Israel [03478] shall be as the sand [02344] of the sea [03220], which cannot be measured [04058] nor numbered [05608]; and it shall come to pass, that in the place [04725] where it was said [0559] unto them, Ye are not my people [05971], there it shall be said [0559] unto them, Ye are the sons [01121] of the living [02416] God [0410].

⁶ Now there was a day [03117] when the sons [01121] of God [0430] came [0935] to present [03320] themselves before the LORD [03068], and Satan [07854] came [0935] also among [08432] them.

⁴ There were giants [05303] in the earth [0776] in those days [03117]; and also after [0310] that [03651], when [0834] the sons [01121] of God [0430] came in [0935] unto the daughters [01323] of men [0120], and they bare [03205] children to them, the same [01992] became mighty men [01368] which were of old [05769], men [0582] of renown [08034].

² That the sons [01121] of God [0430] saw [07200] the daughters [01323] of men [0120] that they [02007] were fair [02896]; and they took [03947] them wives [0802] of all which they chose [0977].

¹⁸ Therefore [1223] [5124] [3767] the Jews [2453] sought [2212] the more [3123] to kill [615] him [846], because [3754] he [3089] not [3756] only [3440] had broken [3089] the sabbath [4521], but [235] said [3004] also [2532] that God [2316] was his [2398] Father [3962], making [4160] himself [1438] equal [2470] with God [2316].

⁴ And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:

² Hath [2980] in [1909] these [5130] last [2078] days [2250] spoken [2980] unto us [2254] by [1722] his Son [5207], whom [3739] he hath appointed [5087] heir [2818] of all things [3956], by [1223] whom [3739] also [2532] he made [4160] the worlds [165];

¹ The book [976] of the generation [1078] of Jesus [2424] Christ [5547], the son [5207] of David [1138], the son [5207] of Abraham [11].

⁴ He that sitteth [03427] in the heavens [08064] shall laugh [07832]: the Lord [0136] shall have them in derision [03932].

² The kings [04428] of the earth [0776] set [03320] themselves, and the rulers [07336] take counsel [03245] together [03162], against the LORD [03068], and against his anointed [04899], saying,

⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].

⁸ Ask [07592] of me, and I shall give [05414] thee the heathen [01471] for thine inheritance [05159], and the uttermost parts [0657] of the earth [0776] for thy possession [0272].

⁷ I will declare [05608] the decree [02706]: the LORD [03068] hath said [0559] unto me, Thou art my Son [01121]; this day [03117] have I begotten [03205] thee.

²⁴ And ye shall observe [08104] this thing [01697] for an ordinance [02706] to thee and to thy sons [01121] for [05704] ever [05769].

²⁶ And Joseph [03130] made [07760] it a law [02706] over the land [0127] of Egypt [04714] unto this day [03117], that Pharaoh [06547] should have the fifth [02569] part; except [07535] the land [0127] of the priests [03548] only, which became not Pharaoh's [06547].

¹⁴ For he performeth [07999] the thing that is appointed [02706] for me: and many [07227] such [02007] things are with him.

⁴ He that sitteth [03427] in the heavens [08064] shall laugh [07832]: the Lord [0136] shall have them in derision [03932].
⁵ Then shall he speak [01696] unto them in his wrath [0639], and vex [0926] them in his sore displeasure [02740].
⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].

¹ Why do the heathen [01471] rage [07283], and the people [03816] imagine [01897] a vain thing [07385]?
² The kings [04428] of the earth [0776] set [03320] themselves, and the rulers [07336] take counsel [03245] together [03162], against the LORD [03068], and against his anointed [04899], saying,
³ Let us break [05423] their bands [04147] asunder [05423], and cast away [07993] their cords [05688] from us.

⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].

¹⁴ Feed [07462] thy people [05971] with thy rod [07626], the flock [06629] of thine heritage [05159], which dwell [07931] solitarily [0910] in the wood [03293], in the midst [08432] of Carmel [03760]: let them feed [07462] in Bashan [01316] and Gilead [01568], as in the days [03117] of old [05769].

⁴ Yea, though I walk [03212] through the valley [01516] of the shadow of death [06757], I will fear [03372] no evil [07451]: for thou art with me; thy rod [07626] and thy staff [04938] they comfort [05162] me.

²¹ What [5101] will ye [2309]? shall I come [2064] unto [4314] you [5209] with [1722] a rod [4464], or [2228] in [1722] love [26], and [5037] in the spirit [4151] of meekness [4236]?

¹¹ And shalt say [0559] unto them, Thus saith [0559] the LORD [03068] of hosts [06635]; Even so [03602] will I break [07665] this people [05971] and this city [05892], as one breaketh [07665] a potter's [03335] vessel [03627], that cannot [03201] be made whole again [07495]: and they shall bury [06912] them in Tophet [08612], till there be no place [04725] to bury [06912].

² Before the mountains [02022] were brought forth [03205], or ever thou hadst formed [02342] the earth [0776] and the world [08398], even from everlasting [05769] to [05704] everlasting [05769], thou art God [0410].

⁹ Thou shalt break [07489] them with a rod [07626] of iron [01270]; thou shalt dash them in pieces [05310] like a potter's [03335] vessel [03627].

²⁷ Also I will make [05414] him my firstborn [01060], higher [05945] than the kings [04428] of the earth [0776].

¹⁵ But in mine adversity [06761] they rejoiced [08055], and gathered themselves together [0622]: yea, the abjects [05222] gathered themselves together [0622] against me, and I knew [03045] it not; they did tear [07167] me, and ceased [01826] not:

¹⁴ But I trusted [0982] in thee, O LORD [03068]: I said [0559], Thou art my God [0430].

⁴ One [0259] thing have I desired [07592] of the LORD [03068], that will I seek [01245] after; that I may dwell [03427] in the house [01004] of the LORD [03068] all the days [03117] of my life [02416], to behold [02372] the beauty [05278] of the LORD [03068], and to enquire [01239] in his temple [01964].

⁷ Remember [02142] not the sins [02403] of my youth [05271], nor my transgressions [06588]: according to thy mercy [02617] remember [02142] thou me for thy goodness [02898]' sake, O LORD [03068].

⁴ Have all the workers [06466] of iniquity [0205] no knowledge [03045]? who eat up [0398] my people [05971] as they eat [0398] bread [03899], and call [07121] not upon the LORD [03068].

⁷ But the LORD [03068] shall endure [03427] for ever [05769]: he hath prepared [03559] his throne [03678] for judgment [04941].

¹² The north [06828] and the south [03225] thou hast created [01254] them: Tabor [08396] and Hermon [02768] shall rejoice [07442] in thy name [08034].

¹⁰ Thou hast broken [01792] Rahab [07294] in pieces [01792], as one that is slain [02491]; thou hast scattered [06340] thine enemies [0341] with thy strong [05797] arm [02220].

¹⁹ The living [02416], the living [02416], he shall praise [03034] thee, as I do this day [03117]: the father [01] to the children [01121] shall make known [03045] thy truth [0571].

¹⁹ And they spake [01696] against [05921] the God [0430] of Jerusalem [03389], as against the gods [0430] of the people [05971] of the earth [0776], which were the work [04639] of the hands [03027] of man [0120].

¹⁹ For thus saith [0559] the LORD [03068] of hosts [06635] concerning the pillars [05982], and concerning the sea [03220], and concerning the bases [04350], and concerning the residue [03499] of the vessels [03627] that remain [03498] in this city [05892],

² And Abraham [085] said [0559] of [0413] Sarah [08283] his wife [0802], She is my sister [0269]: and Abimelech [040] king [04428] of Gerar [01642] sent [07971], and took [03947] Sarah [08283].

²⁷ Add [05414] iniquity [05771] unto their iniquity [05771]: and let them not come [0935] into thy righteousness [06666].

² Have mercy [02603] upon me, O LORD [03068]; for I am weak [0536]: O LORD [03068], heal [07495] me; for my bones [06106] are vexed [0926].

¹¹ But let all those that put their trust [02620] in thee rejoice [08055]: let them ever [05769] shout for joy [07442], because thou defendest [05526] them: let them also that love [0157] thy name [08034] be joyful [05970] in thee.

¹ A Prayer [08605] of Moses [04872] the man [0376] of God [0430]. Lord [0136], thou hast been our dwelling place [04583] in all [01755] generations [01755].

⁸ The earth [0776] shook [07493], the heavens [08064] also dropped [05197] at the presence [06440] of God [0430]: even Sinai [05514] itself [02088] was moved at the presence [06440] of God [0430], the God [0430] of Israel [03478].

² O my God [0430], I trust [0982] in thee: let me not be ashamed [0954], let not mine enemies [0341] triumph [05970] over me.

⁴ And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:

¹⁷ And [2532] lo [2400] a voice [5456] from [1537] heaven [3772], saying [3004], This [3778] is [2076] my [3450] beloved [27] Son [5207], in [1722] whom [3739] I am well pleased [2106].

³² He [3778] shall be [2071] great [3173], and [2532] shall be called [2564] the Son [5207] of the Highest [5310]: and [2532] the Lord [2962] God [2316] shall give [1325] unto him [846] the throne [2362] of his [846] father [3962] David [1138]:

⁴ These [0428] are the generations [08435] of the heavens [08064] and of the earth [0776] when they were created [01254], in the day [03117] that the LORD [03068] God [0430] made [06213] the earth [0776] and the heavens [08064],

⁴ And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:

³ Concerning [4012] his [846] Son [5207] Jesus [2424] Christ [5547] our [2257] Lord [2962], which [3588] was made [1096] of [1537] the seed [4690] of David [1138] according [2596] to the flesh [4561];

³⁵ And [2532] the angel [32] answered [611] and said [2036] unto her [846], The Holy [40] Ghost [4151] shall come [1904] upon [1909] thee [4571], and [2532] the power [1411] of the Highest [5310] shall overshadow [1982] thee [4671]: therefore [1352] also [2532] that holy thing [40] which shall be born [1080] of [1537] thee [4675] shall be called [2564] the Son [5207] of God [2316].

⁶ As [2531] he saith [3004] also [2532] in [1722] another [2087] place, Thou [4771] art a priest [2409] for [1519] ever [165] after [2596] the order [5010] of Melchisedec [3198].