Psa 2:5-6 | KD | STEP | is like a peal of thunder (cf. ); בּחרונו, , like the lightning’s destructive flash. And as the first strophe closed with the words of the rebels, so this second closes with Jahve’s own words. With ואני begins an adverbial clause like ; ; Psa 50:17. The suppressed principal clause (cf. ; Ew. §341, c ) is easily supplied: ye are revolting, whilst notwithstanding I.... With ואני He opposes His irresistible will to their vain undertaking. It has been shown by Böttcher, that we must not translate “I have anointed” (Targ., Symm.). נסך, Arab. nsk , certainly means to pour out, but not to pour upon, and the meaning of pouring wide and firm (of casting metal, libation, anointing) then, as in הצּיג, הצּיק, goes over into the meaning of setting firmly in any place ( fundere into fundare, constituere, as lxx, Syr., Jer., and Luther translate), so that consequently נסיך the word for prince cannot be compared with משׁיח, but with נציב. The Targum rightly inserts וּמניתיהּ ( et praefeci eum ) after רבּיתי ( unxi ), for the place of the anointing is not על־ציּון. History makes no mention of a king of Israel being anointed on Zion. Zion is mentioned as the royal seat of the Anointed One; there he is installed, that He may reign there, and rule from thence, Psa 110:2. It is the hill of the city of David ( , ; 1Ki 8:1) including Moriah, that is intended. That hill of holiness, i.e., holy hill, which is the resting-place of the divine presence and therefore excels all the heights of the earth, is assigned to Him as the seat of His throne.

‏ Psalms 2:5-6

Psa 2:5-6 Psa 2:5 is like a peal of thunder (cf. Isa 10:33); בּחרונו, Psa 2:5, like the lightning’s destructive flash. And as the first strophe closed with the words of the rebels, so this second closes with Jahve’s own words. With ואני begins an adverbial clause like Gen 15:2; Gen 18:13; Psa 50:17. The suppressed principal clause (cf. Isa 3:14; Ew. §341, c) is easily supplied: ye are revolting, whilst notwithstanding I.... With ואני He opposes His irresistible will to their vain undertaking. It has been shown by Böttcher, that we must not translate “I have anointed” (Targ., Symm.). נסך, Arab. nsk, certainly means to pour out, but not to pour upon, and the meaning of pouring wide and firm (of casting metal, libation, anointing) then, as in הצּיג, הצּיק, goes over into the meaning of setting firmly in any place (fundere intofundare, constituere, as lxx, Syr., Jer., and Luther translate), so that consequently נסיך the word for prince cannot be compared with משׁיח, but with נציב. ^{▼▼Even the Jalkut on the Psalms, §620, wavers in the explanation of נסכתי between אמשׁחתיה I have anointed him, (after Dan 10:3), אתיכתיה (I have cast him (after Exo 32:4 and freq.), and גדלתיו I have made him great (after Mic 5:4). Aquila, by rendering it καὶ ἐδιασάμην (from διάζεσθαι = ὑφαίνειν), adds a fourth possible rendering. A fifth is נסך to purify, consecrate (Hitz.), which does not exist, for the Arabic nasaka obtains this meaning from the primary signification of cleansing by flooding with water (e.g., washing away the briny elements of a field). Also in Pro 8:23 נסּכתּי means I am cast = placed.}

The Targum rightly inserts וּמניתיהּ (et praefeci eum) after רבּיתי (unxi), for the place of the anointing is not על־ציּון. History makes no mention of a king of Israel being anointed on Zion. Zion is mentioned as the royal seat of the Anointed One; there he is installed, that He may reign there, and rule from thence, Psa 110:2. It is the hill of the city of David (2Sa 5:7, 2Sa 5:9; 1Ki 8:1) including Moriah, that is intended. That hill of holiness, i.e., holy hill, which is the resting-place of the divine presence and therefore excels all the heights of the earth, is assigned to Him as the seat of His throne.