Psalms 2:1 — Word Study
WLCלָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם וּ֝לְאֻמִּ֗ים יֶהְגּוּ־ רִֽיק׃
BSAWhymâh [for what reason, to what purpose] do the nationsgôwy [Gentiles, non-Hebrew peoples] ragerâgash△■ [be in turmoil, tumultuously assemble] ◂and the peopleslᵉʼôm [communities, large groups] plothâgâh▸ [meditate, imagine] in vainrîyq [to no purpose, emptily, without result]
| Greek | English | Parsing |
|---|---|---|
| לָ֭מָּה | why? | Preposition, pronoun |
| רָגְשׁ֣וּ | do they plot | Verb, Qal, perfect third person common plural |
| גוֹיִ֑ם | nations | Noun common, masculine plural absolute |
| וּ֝לְאֻמִּ֗ים | and peoples | Conjunction, noun common masculine plural absolute |
| יֶהְגּוּ־ | do they devise? | Verb, Qal, imperfect third person masculine plural |
| רִֽיק׃ | vanity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why do the nations rage and the peoples plot in vain? |
| KJV | Why do the heathen rage, and the people imagine a vain thing? |
| ASV | Why do the nations rage, And the peoples meditate a vain thing? |
| YLT | Why have nations tumultuously assembled? And do peoples meditate vanity? |
| WEB | Why do the nations rage, and the peoples plot a vain thing? |
| BBE | Why are the nations so violently moved, and why are the thoughts of the people so foolish? |
The translations agree on the essential meaning of the verse, emphasizing the futility of the nations' actions.
The sentence is structured with a main clause followed by two subordinate phrases, emphasizing the collective action of the nations and peoples.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגּוֹי
verbרָגַשׁ
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 2:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Rebellion of the Nationsgenerated
Psalm 2:1 questions the reason behind the tumult and plotting of nations and peoples against God. This psalm sets the stage for the declaration of God's sovereignty and the futility of human rebellion. It serves as a reflection on the nature of human opposition to divine authority, which is a recurring theme throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:42 | I ground them as dust in the face of the wind; I trampled them like mud in the streets. |
| 2 | Psalm 46:6 | Nations rage, kingdoms crumble; the earth melts when He lifts His voice. |
| 3 | Psalm 83:4–8 | saying, “Come, let us erase them as a nation; may the name of Israel be remembered no more.” |
| 4 | Isaiah 8:9 | Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! |
| 5 | Luke 18:32 | He will be delivered over to the Gentiles and will be mocked and insulted and spit upon. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — לָ֭מָּה, La.mahgenerated
The word לָ֭מָּה (La.mah) is an interrogative particle that asks for the reason or purpose behind actions. It can express surprise or inquiry, often seen in contexts where a question is posed about actions taken or events occurring.
This word is versatile, appearing frequently in the Old Testament to inquire about motives or circumstances. Its use here highlights the psalmist's bewilderment at the nations' rebellion against God.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, reflecting the same sense of questioning the actions of the nations.
Sentence Structuregenerated
The finite verb רָגְשׁ֣וּ (ra.ge.Shu, do they plot) governs the main clause, while the subjects גוֹיִ֑ם (go.Yim, nations) and וּ֝לְאֻמִּ֗ים (u.le.'u.Mim, and peoples) are presented in a parallel structure, indicating a collective action.
The structure emphasizes the chaotic state of the nations and peoples, with the verb leading the inquiry into their actions.
Septuagint Backgroundgenerated
The Septuagint translates לָ֭מָּה as τί (ti), which retains the interrogative sense of questioning. This choice reflects a direct inquiry into the motives behind the tumult.
The Greek word ἐφρύαχαν (ephryachan) for רָגְשׁ֣וּ suggests a tumultuous uproar, aligning with the original Hebrew's connotation of chaos.
In plain words — the whole versegenerated
Psalm 2:1 asks why the nations are in turmoil and why the peoples are plotting without purpose. This verse highlights the futility of their actions against God, setting the stage for the psalm's exploration of divine sovereignty.
Frequently Asked Questionsgenerated
The psalmist is expressing confusion over why nations are in turmoil and plotting against God, highlighting the futility of their rebellion.
The plotting is described as 'in vain' because it is ultimately futile against God's authority and sovereignty.
The term 'vanity' emphasizes the emptiness and lack of purpose in the actions of the nations, suggesting that their efforts will not succeed.
This verse introduces the theme of rebellion against God, which is further explored in the subsequent verses, emphasizing God's sovereignty over the nations.
Reflection Questionsgenerated
- What are some ways I have seen human efforts against God that ultimately failed?
- How can I recognize when I am plotting or planning without seeking God's purpose?
- In what areas of my life do I need to submit to God's authority rather than resist it?
- How does understanding the futility of rebellion against God change my perspective on current events?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this psalm to illustrate the futility of human rebellion against divine authority, as seen in their reflections on the text.
When he came into the world, He was manifested as God and man. And it is easy to perceive the man in Him, when He hungers and shows exhaustion, and is weary and thirsty, and withdraws in fear, and is in prayer and in grief,Early Church Fathers on Psalms 2 →
They rage, therefore, and dwell on worthless ideas and have gathered themselves and stand united together. Not only by their appearance have they moved the crowds against Christ,Early Church Fathers on Psalms 2 →
The leaders of the nations throughout the whole world and the kings of the earth who have held dominion at various times have all been drawn into this impious alliance together, holding on to whatever insult or for whatever reason,Early Church Fathers on Psalms 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 2:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhy do the Heathen rage,.... Or "the nations"; which some understand of the Jews, who are so called, Genesis 17:5; because of their various tribes; and of their rage against the Messiah there have
Read John Gill on Psalms 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhy do the heathen rage, and the people imagine a vain thing? Why - expressing indignant astonishment and horror. The pagan - the Gentile nations [ gowyim (H1471)], as distinguished from the Jews.
Read Robert Jamieson on Psalms 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 2 THE The penman of this Psalm was David, as is affirmed, . As for the matter or subject of it, it may seem to have some respect unto David, and to his advancement to and settlement in the throne of Judah and Israel; but the chief design and scope of it, and the primary intention of the Holy Ghost in it, was to describe the Messiah and his kingdom, as is manifest, 1. From express testimonies of the New Testament to that purpose, as 13:33 5:5; and 2. From the consent of the ancient Hebrew writers, who did unanimously expound it so, as is confessed by their own brethren, particularly by Rabbi Solomon Jarchi upon this place; who hath this memorable passage, Our doctors expounded this…
Read Matthew Poole on Psalms 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 2:1 Why do the heathen rage, and the people imagine a vain thing?Ver. 1. Why do the heathen rage?] WHY? or for what reason? The psalm beginneth abruptly, with an angry interrogation; q.d. What? are they mad to attempt such things, as whereof they can neither give any good reason, nor expect any good effect? The Lord Christ, of whom David was both a father and a figure (as here appeareth), shall surely reign, maugre all the rage and resistance of his enemies, who may seem to be ambitious for their own destruction, and are therefore in this psalm schooled, and counselled to desist. Nothing is more irrational than irreligion. Why do the heathen tumultuously rage, or hurtle together…
Read John Trapp on Psalms 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Why do the heathen rage?—Better, Why did nations band together, or muster? The Hebrew occurs only here as a verb, but derivatives occur in Pss. 4:14, Psalms 64:2: in the first, of a festive crowd; in the second, of a conspiracy allied with some evil intent. This fixes the meaning here, band together, possibly as in Aquila’s translation, with added sense of tumult. The LXX. have “grown restive,” like horses; Vulg., “have raged.” Imagine.—Better, meditate, or plan. Literally, as in Psalms 1:2, only here in bad sense, mutter, referring to the whispered treasons passing to and fro among the nations, “a maze of mutter’d threats and mysteries.” In old English “imagine” was used in a bad…
Read Charles John Ellicott on Psalms 2 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM II This Psalm treats of the opposition raised, both by Jew and Gentile, against the kingdom of Christ, 1-3. Christ's victory, and the confusion of his enemies, 4-6. The promulgation of the Gospel after his resurrection, 7-9. A call to all the potentates and judges of the earth to accept it, because of the destruction that shall fall on those who reject it, 10-12. NOTES ON PSALM II Verse 1. Why do the heathen rage] It has been supposed that David composed this Psalm after he had taken Jerusalem from the Jebusites, and made it the head of the kingdom; 2 Samuel 5:7-9. The Philistines, hearing this, encamped in the valley of Rephaim, nigh to Jerusalem, and Josephus, Antiq. lib. vii. c. 4…
Read AdamClarke on Psalms 2 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The muster of the nations and its design.
Read Cambridge on Psalms 2 →Albert Barnes1798–1870Barnes' Notes on the BibleWhy do the heathen rage - “Why do nations make a noise?” Prof. Alexander. The word “heathen” here - גוים gôyim - means properly “nations,” with out respect, so far as the word is concerned, to the character of the nations.
Read Albert Barnes on Psalms 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Why do the nations rage and the peoples plot in vain?
Why do the nations rage, and the peoples plot a vain thing?
Why do the nations rage and the peoples plot in vain?
Why do the nations rebel? Why are the countries devising plots that will fail?
Tyndale line
Why do the heathen rage, and the people imagine a vain thing?
Why do the nations rage, And the peoples meditate a vain thing?
Why do the nations rage, and the peoples imagine a vain thing?
Why do the heathen rage, and the people imagine a vain thing?
Why doe the heathen rage, and the people murmure in vaine?
Strictly literal
Why are the nations in tumultuous agitation, and [why] do the peoples meditate a vain thing?
Why have nations tumultuously assembled? And do peoples meditate vanity?
Why have nations assembled tumultuously? And peoples meditate vanity?
Wherefore do nations rage, and people meditate a vain thing?
Why are the nations in turmoil, and why do the peoples make plots that will fail?
From the Latin
Why have the Gentiles raged, and the people devised vain things?
Simplified
Why are the nations plotting rebellion? The peoples devise schemes, but they're pointless.
Why are the nations so violently moved, and why are the thoughts of the people so foolish?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all six words matched. The Dead Sea Scrolls show some restoration, with one word partly restored and five supplied by an editor, but the essential content remains consistent.
לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם וּ֝לְאֻמִּ֗ים יֶהְגּוּ־ רִֽיק׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[למה] [רגשו] [גוים] [ולאומים] [יהגו] ריק
nothing on the leather here — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 2:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
רָגַשׁ (ragash) is a Hebrew verb meaning to be in tumult or commotion. It is a primitive root that conveys a sense of tumultuousness, rage, or thronging. The word appears in the context of plotting or conspiring, with a notable reference in Psalm 2:1.
[רָגַשׁ] vb. be in tumult or commotion;—Qal ψ 2:1
ref
H7283 [רָגַשׁ] be in tumult or commotion
7283 ragash raw-gash'
a primitive root; to be tumultuous:--rage.
רָגַשׁ (ra.gash) — to throng.
1) (Qal) to be in a tumult or commotion
2) (TWOT) to conspire, plot
Aramaic equivalent: re.gash (רְגַשׁ "to throng" H7284)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
רִיק (riq) refers to concepts of emptiness and vanity. It is used to describe something that is worthless or serves no purpose, appearing in various forms such as 'empty' or 'in vain.' The word is derived from another Hebrew root, רָק (raq), which also relates to emptiness.
רִיק n.[m.] emptiness, vanity
base
H7385 רִיק emptiness, vanity
7385 riyq reek
from 7324; emptiness; figuratively, a worthless thing;
adverbially, in vain:--empty, to no purpose, (in) vain
(thing), vanity.
see HEBREW for 07324
רִיק (riq) — vain.
emptiness, vanity, empty, idle, vain
N-ms — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"