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Selected Verse: Psalms 2:4 - Strong Concordance

Verse	Translation	Text
Ps 2:4	Strong Concordance	He that sitteth [03427] in the heavens [08064] shall laugh [07832]: the Lord [0136] shall have them in derision [03932].
	King James	He that sitteth in the heavens shall laugh: the Lord shall have them in derision.

Summary Of Commentaries Associated With The Selected Verse

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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]
By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related. He that sitteth in the heavens--enthroned in quiet dignities (compare Psa 29:10; Isa 40:22). shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.

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

By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.

He that sitteth in the heavens--enthroned in quiet dignities (compare Psa 29:10; Isa 40:22).

shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.

Notes on the Bible, by Albert Barnes, [1834]
He that sitteth in the heavens - God, represented as having his home, his seat, his throne in heaven, and thence administering the affairs of the world. This verse commences the second strophe or stanza of the psalm; and this strophe Psa 2:4-6 corresponds with the first Psa 2:1-3 in its structure. The former describes the feelings and purposes of those who would cast off the government of God; this describes the feelings and purposes of God in the same order, for in each case the psalmist describes what is done, and then what is said: the nations rage tumultuously Psa 2:1-2, and then say Psa 2:3, "Let us break their bands." God sits calmly in the heavens, smiling on their vain attempts Psa 2:4, and then solemnly declares Psa 2:5-6 that, in spite of all their opposition, he "has set his King upon his holy hill of Zion." There is much sublimity in this description. While men rage and are tumultuous in opposing his plans, he sits calm and undisturbed in his own heaven. Compare the notes at the similar place in Isa 18:4. Shall laugh - Will smile at their vain attempts; will not be disturbed or agitated by their efforts; will go calmly on in the execution of his purposes. Compare as above Isa 18:4. See also Pro 1:26; Psa 37:13; Psa 59:8. This is, of course, to be regarded as spoken after the manner of men, and it means that God will go steadily forward in the accomplishment of his purposes. There is included also the idea that he will look with contempt on their vain and futile efforts. The Lord shall have them in derision - The same idea is expressed here in a varied form, as is the custom in parallelism in Hebrew poetry. The Hebrew word לעג lâ‛ag, means properly to stammer; then to speak in a barbarous or foreign tongue; then to mock or deride, by imitating the stammering voice of anyone. Gesenius, Lexicon Here it is spoken of God, and, of course, is not to be understood literally, anymore than when eyes, and hands, and feet are spoken of as pertaining to him. The meaning is, that there is a result in the case, in the Divine Mind, as if he mocked or derided the vain attempts of men; that is, he goes calmly forward in the execution of his own purposes, and he looks upon and regards their efforts as vain, as we do the efforts of others when we mock or deride them. The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. This general truth may lie stated in two forms: (1) He sits undisturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority. (2) He carries forward his own plans in spite of them. This he does: (a) directly, accomplishing his schemes without regard to their attempts; and (b) by making their purposes tributary to his own, so making them the instruments in carrying out his own plans. Compare Act 4:28.

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

He that sitteth in the heavens - God, represented as having his home, his seat, his throne in heaven, and thence administering the affairs of the world. This verse commences the second strophe or stanza of the psalm; and this strophe Psa 2:4-6 corresponds with the first Psa 2:1-3 in its structure. The former describes the feelings and purposes of those who would cast off the government of God; this describes the feelings and purposes of God in the same order, for in each case the psalmist describes what is done, and then what is said: the nations rage tumultuously Psa 2:1-2, and then say Psa 2:3, "Let us break their bands." God sits calmly in the heavens, smiling on their vain attempts Psa 2:4, and then solemnly declares Psa 2:5-6 that, in spite of all their opposition, he "has set his King upon his holy hill of Zion." There is much sublimity in this description. While men rage and are tumultuous in opposing his plans, he sits calm and undisturbed in his own heaven. Compare the notes at the similar place in Isa 18:4.

Shall laugh - Will smile at their vain attempts; will not be disturbed or agitated by their efforts; will go calmly on in the execution of his purposes. Compare as above Isa 18:4. See also Pro 1:26; Psa 37:13; Psa 59:8. This is, of course, to be regarded as spoken after the manner of men, and it means that God will go steadily forward in the accomplishment of his purposes. There is included also the idea that he will look with contempt on their vain and futile efforts.

The Lord shall have them in derision - The same idea is expressed here in a varied form, as is the custom in parallelism in Hebrew poetry. The Hebrew word לעג lâ‛ag, means properly to stammer; then to speak in a barbarous or foreign tongue; then to mock or deride, by imitating the stammering voice of anyone. Gesenius, Lexicon Here it is spoken of God, and, of course, is not to be understood literally, anymore than when eyes, and hands, and feet are spoken of as pertaining to him. The meaning is, that there is a result in the case, in the Divine Mind, as if he mocked or derided the vain attempts of men; that is, he goes calmly forward in the execution of his own purposes, and he looks upon and regards their efforts as vain, as we do the efforts of others when we mock or deride them. The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. This general truth may lie stated in two forms:

(1) He sits undisturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority.

(2) He carries forward his own plans in spite of them. This he does:

(a) directly, accomplishing his schemes without regard to their attempts; and

(b) by making their purposes tributary to his own, so making them the instruments in carrying out his own plans. Compare Act 4:28.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Above the scene of this wild tumult of battle and imperious arrogance the psalmist in this six line strophe beholds Jahve, and in spirit hears His voice of thunder against the rebels. In contrast to earthly rulers and events Jahve is called יושׁב בּשּׁמים: He is enthroned above them in unapproachable majesty and ever-abiding glory; He is called אדני as He who controls whatever takes place below with absolute power according to the plan His wisdom has devised, which brooks no hindrance in execution. The futt. describe not what He will do, but what He does continually (cf. Isa 18:4.). למו also belongs, according to Psa 59:9; Psa 37:13, to ישׂחק (שׂחק which is more usual in the post-pentateuchal language = צחק). He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. This climax, the extreme limit of the divine forbearance, is determined by the אז, as in Deu 29:19, cf. שׁם Psa 14:5; 36:13, which is a "then" referring to the future and pointing towards the crisis which then supervenes. Then He begins at once to utter the actual language of His wrath to his foes and confounds them in the heat of His anger, disconcerts them utterly, both outwardly and in spirit. בּהל, Arab. bhl, cogn. בּלהּ, means originally to let loose, let go, then in Hebrew sometimes, externally, to overthrow, sometimes, of the mind, to confound and disconcert. 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 Bttcher, 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. (Note: 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 (Sa2 5:7, Sa2 5:9; Kg1 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.

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

Above the scene of this wild tumult of battle and imperious arrogance the psalmist in this six line strophe beholds Jahve, and in spirit hears His voice of thunder against the rebels. In contrast to earthly rulers and events Jahve is called יושׁב בּשּׁמים: He is enthroned above them in unapproachable majesty and ever-abiding glory; He is called אדני as He who controls whatever takes place below with absolute power according to the plan His wisdom has devised, which brooks no hindrance in execution. The futt. describe not what He will do, but what He does continually (cf. Isa 18:4.). למו also belongs, according to Psa 59:9; Psa 37:13, to ישׂחק (שׂחק which is more usual in the post-pentateuchal language = צחק). He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived. This climax, the extreme limit of the divine forbearance, is determined by the אז, as in Deu 29:19, cf. שׁם Psa 14:5; 36:13, which is a "then" referring to the future and pointing towards the crisis which then supervenes. Then He begins at once to utter the actual language of His wrath to his foes and confounds them in the heat of His anger, disconcerts them utterly, both outwardly and in spirit. בּהל, Arab. bhl, cogn. בּלהּ, means originally to let loose, let go, then in Hebrew sometimes, externally, to overthrow, sometimes, of the mind, to confound and disconcert.

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 Bttcher, 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.

(Note: 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 (Sa2 5:7, Sa2 5:9; Kg1 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sitteth - As the king of the whole world. Heavens - As an evidence both of God's clear and certain knowledge of all things that are done below, and of his sovereign and irresistible power. Laugh - Shall despise them and all their crafty devices.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He that sitteth in the heavens - Whose kingdom ruleth over all, and is above all might and power, human and diabolical. Shall laugh. Words spoken after the manner of men; shall utterly contemn their puny efforts; shall beat down their pride, assuage their malice, and confound their devices.

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²² It is he that sitteth [03427] upon the circle [02329] of the earth [0776], and the inhabitants [03427] thereof are as grasshoppers [02284]; that stretcheth out [05186] the heavens [08064] as a curtain [01852], and spreadeth them out [04969] as a tent [0168] to dwell in [03427]:

¹⁰ The LORD [03068] sitteth [03427] upon the flood [03999]; yea, the LORD [03068] sitteth [03427] King [04428] for ever [05769].

²⁸ For to do [4160] whatsoever [3745] thy [4675] hand [5495] and [2532] thy [4675] counsel [1012] determined before [4309] to be done [1096].

⁸ But thou, O LORD [03068], shalt laugh [07832] at them; thou shalt have all the heathen [01471] in derision [03932].

¹³ The Lord [0136] shall laugh [07832] at him: for he seeth [07200] that his day [03117] is coming [0935].

²⁶ I also will laugh [07832] at your calamity [0343]; I will mock [03932] when your fear [06343] cometh [0935];

⁴ For so [03541] the LORD [03068] said [0559] unto me, I will take my rest [08252], and I will consider [05027] in my dwelling place [04349] like a clear [06703] heat [02527] upon herbs [0216], and like a cloud [05645] of dew [02919] in the heat [02527] of harvest [07105].

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].

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

³ Let us break [05423] their bands [04147] asunder [05423], and cast away [07993] their cords [05688] from us.

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,

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 Then Solomon [08010] assembled [06950] the elders [02205] of Israel [03478], and all the heads [07218] of the tribes [04294], the chief [05387] of the fathers [01] of the children [01121] of Israel [03478], unto king [04428] Solomon [08010] in Jerusalem [03389], that they might bring up [05927] the ark [0727] of the covenant [01285] of the LORD [03068] out of the city [05892] of David [01732], which is Zion [06726].

⁹ So David [01732] dwelt [03427] in the fort [04686], and called [07121] it the city [05892] of David [01732]. And David [01732] built [01129] round about [05439] from Millo [04407] and inward [01004].

⁷ Nevertheless David [01732] took [03920] the strong hold [04686] of Zion [06726]: the same is the city [05892] of David [01732].

² The LORD [03068] shall send [07971] the rod [04294] of thy strength [05797] out of Zion [06726]: rule [07287] thou in the midst [07130] of thine enemies [0341].

²³ I was set up [05258] from everlasting [05769], from the beginning [07218], or ever [06924] the earth [0776] was.

⁴ And he shall stand [05975] and feed [07462] in the strength [05797] of the LORD [03068], in the majesty [01347] of the name [08034] of the LORD [03068] his God [0430]; and they shall abide [03427]: for now shall he be great [01431] unto the ends [0657] of the earth [0776].

⁴ And he received [03947] them at their hand [03027], and fashioned [06696] it with a graving tool [02747], after he had made [06213] it a molten [04541] calf [05695]: and they said [0559], These be thy gods [0430], O Israel [03478], which brought [05927] thee up out of the land [0776] of Egypt [04714].

³ I ate [0398] no pleasant [02532] bread [03899], neither came [0935] flesh [01320] nor wine [03196] in my mouth [06310], neither did I anoint [05480] myself at all [05480], till three [07969] whole [03117] weeks [07620] were fulfilled [04390].

¹⁴ The LORD [03068] will enter [0935] into judgment [04941] with the ancients [02205] of his people [05971], and the princes [08269] thereof: for ye have eaten up [01197] the vineyard [03754]; the spoil [01500] of the poor [06041] is in your houses [01004].

¹⁷ Seeing thou hatest [08130] instruction [04148], and castest [07993] my words [01697] behind [0310] thee.

¹³ And the LORD [03068] said [0559] unto Abraham [085], Wherefore [04100] did Sarah [08283] laugh [06711], saying [0559], Shall I of a surety [0552] bear [03205] a child, which [0589] am old [02204]?

² And Abram [087] said [0559], Lord [0136] GOD [03069], what wilt thou give [05414] me, seeing I go [01980] childless [06185], and the steward [01121] [04943] of my house [01004] is this [01931] Eliezer [0461] of Damascus [01834]?

⁵ Then shall he speak [01696] unto them in his wrath [0639], and vex [0926] them in his sore displeasure [02740].

³³ Behold, the Lord [0113], the LORD [03068] of hosts [06635], shall lop [05586] the bough [06288] with terror [04637]: and the high ones [07311] of stature [06967] shall be hewn down [01438], and the haughty [01364] shall be humbled [08213].

⁵ Then shall he speak [01696] unto them in his wrath [0639], and vex [0926] them in his sore displeasure [02740].

⁵ There were they in great [06343] fear [06342]: for God [0430] is in the generation [01755] of the righteous [06662].

¹⁹ And it come to pass, when he heareth [08085] the words [01697] of this curse [0423], that he bless [01288] himself in his heart [03824], saying [0559], I shall have peace [07965], though [03588] I walk [03212] in the imagination [08307] of mine heart [03820], to add [05595] drunkenness [07302] to thirst [06771]:

¹³ The Lord [0136] shall laugh [07832] at him: for he seeth [07200] that his day [03117] is coming [0935].

⁹ Because of his strength [05797] will I wait [08104] upon thee: for God [0430] is my defence [04869].