Ps 2:3 – TIPs

bonds

The Hebrew in Psalm 2:3 that is translated as “bonds” or similar in English is translated in the Contemporary Chichewa translation (2002/2016) as magoli or “yokes.” This word is used to refer to two instruments. The first one was used to tie slaves around their necks. It was a beam made out of wood, leather, and sometimes chains placed on the shoulders of the enslaved people. Once slaves were tied to it they could not run away as they were being transported from one place to another. Sometimes it is used to refer to a wooden piece that is used to join two oxen together for plowing or transporting of goods in agricultural and other contexts. When two oxen are tied to the yoke, their movement is controlled by the one who is operating the plow or oxcart. In Chichewa culture, a yoke is a symbol of subjugation, exploitation, and powerlessness. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

inclusive vs. exclusive pronoun (Ps 2:3)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, the Jarai and the Adamawa Fulfulde translation both use the inclusive pronoun.

For the the third person plural possessive pronouns (“their”), the Khoekhoe uses the dual, referring to the “Lord and his anointed.” (Source: project-specific notes in Paratext)

differing language registers for Psalm 2

In the 1852 translation of the Psalms into Javanese by Johann F.C. Gericke, the translator attempted to highlight the different voices and sections of the psalm by using different language styles or sociolects of Javanese. Ngoko , a “top-down” register, was used when senior people communicated to people junior in age or rank, and kromo , a “bottom-up” and more ornate register, was used to address superiors and elders. According to Gericke (quoted in Solleveld, cited below) “If one sought to use one and the same language in the entire Psalm, no Javanese would understand it. The difference between Kromo and Ngoko is often as big as between Dutch and Polish.”

In verse 1 and 2, the psalmist uses kromo
In verse 3, the enemies of the king in Zion and rebels use ngoko
In verse 4 and 5, the pslamist again uses kromo
In verse 6, God himself is quoted in ngoko, but in a style differing from that of the rebels
In the first half of verse 7, the anointed king speaks kromo
From the second half of verse 7 and verses 8 and 9, containing the words of the Lord to his Anointed One, ngoko is used again
In verses 10, 11, and 12, the psalmist uses kromo in his admonition to the rebels.

(Source: Floris Solleveld in A Tale of Two Translators from the Global Bible project)

Source for Javanese language registers and the different sections of Psalm 2.

Psalm 2 in Koti

Following is a translation of Psalm 2 into song in Koti, by Tarikhi Ya Haakhi. The Koti text is translated into English within the video.

Following is another rendition only verses 1 and 2 by the same team in the same language:

℗ 2025 Wycliffe Bible Translators South Africa NPC. Used with permission. Part of the Psalms that Sing project.

complete verse (Psalm 2:3)

Following are a number of back-translations as well as a sample translation for translators of Psalm 2:3:

Chichewa Mawu a Mulungu mu Chichewa Chalero translation, 2002/2016:
“They are saying that, ‘Let us loosen their yokes
and let us throw away their ropes.’” (Source: Chichewa Back Translation)
Newari:
“They cry, ‘Break their chains
and take off their shackles."” (Source: Newari Back Translation)
Hiligaynon:
“They say, ‘Let- us (incl.) not -cause/allow-to-be-ruled or cause/allow-to-be-subject-under them.’” (Source: Hiligaynon Back Translation)
Eastern Bru:
“The kings of this age discuss saying: "Let’s separate from God’s ruling over us. We won’t allow God and the King he has chosen to rule over us anymore."” (Source: Bru Back Translation)
Laarim:
“And then they talked said that, ‘Let us cut the chains which tied us
and we free ourselves.’” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Wanasema, ‘Tujifungue katika mamlaka yao,
tujifungue tuwe huru.’” (Source: Nyakyusa Back Translation)
English:
“They shout, ‘We should free ourselves from their control;
we should not let them rule over us any longer!’” (Source: Translation for Translators)

Translation commentary on Psalm 2:3

The rebellious kings and rulers propose to set themselves free from the dominion of Yahweh and the king of Israel. The bonds and cords are figures for “rule” and “control.” They are close synonyms and may be translated in various ways: “fetters … bonds” (New Jerusalem Bible, New American Bible); “fetters … chains” (New English Bible); “cords … ropes” (New Jerusalem Bible). Such nonfigurative words as “rule,” “dominion,” “authority,” “control,” or “sovereignty” are equally suitable, but in some languages verbs or verbal phrases will be better than abstract nouns.

If the Revised Standard Version language is imitated, it should be clear that their bonds and their cords are the bonds and cords that Yahweh and the king of Israel have used to imprison and subdue the pagan rulers.

The parallelism of verse 3 is not to be taken as simply line b repeating line a. Line b carries a thought beyond line a, the idea being “what is more, let us get rid of their control.” Burst their bonds and cast their cords are used figuratively here, but switching to nonfigurative language may reduce the poetic impact. In many languages quoted material requires special introductory or closing forms to identify the material as a quotation. Let us burst their bonds may require recasting as direct imperatives; for example, “Break the bonds,” or with deliberate force, “We shall break the bonds.” It may be necessary to make explicit that their bonds and their cords refer to “the cords the LORD and his king have put on us.” The same applies in the nonfigurative form, where “their rule” and “their control” may require rendering “The rule of the LORD and his king over us” or “We shall free ourselves from the LORD and the king who rule and control us.”

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .

Psalm 2: Layer by Layer

The following are presentations by the Psalms: Layer by Layer project, run by Scriptura . The first is an overview and the second an introduction into the poetry of Psalm 2.

The overview in French (click or tap here to view the video):

The overview in Russian (click or tap here to view the video):

Why Do the People Rebel? Psalm 2

The following is an English translation of Psalm 2 into song by linguists & professional musicians under the auspices of The Spoken English Bible , an oral Bible translation designed to reach Americans who may not yet engage with Scripture and to serve as a model for Bible translation in minority languages.

Creative Commons Attribution license

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Verse: Psalm 2:3