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Psalm 2:7 - Does This Speak of an Eternal Today

https://jesusnotyhwh.blogspot.com/2018/11/ps2-7.html

Psalam 2:7 - Govori li ovo o vječnom danas?

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Psalam 2:7 – Izjavljujem u vezi sa odredbom: Jehova mi reče: 'Ti si sin moj, ja sam te danas rodio. — Youngov doslovni prijevod

Ronald R. Day, Sr.
Ponekad se tvrdi, osobito trinitarijanci, da ovaj stih govori da je Isusovo rađanje, da citiram jednog trinitarca, “ vječni čin, unutar slavnog Božanstva , bez početka, i bez kraja.” Tvrdi se da su crkveni oci na "danas" u Psalmu 2:7 gledali kao na " dan vječnosti ". Drugi tvrdi da bi "pravovjerni" čitatelj trebao razumjeti Psalam 2:7 kao: " Ti si moj Sin, ja sam te zauvijek rodio.” Mnogi trinitarci predstavljaju ideju “Kristovog vječnog naraštaja od Oca”. Neki se pozivaju na Isusovo rođenje "u vječnosti", "izvan vremena".

Je li to ono što Psalam 2:7 govori, da je Isusovo rođenje zauvijek “danas”, i stoga je vječni čin? Trebamo biti oprezni, ako želimo da nas vodi duh, da slijedimo ono što je Bog otkrio putem svog svetog duha u Svetom pismu, a ne uzimamo nijedan stih zasebno. Duhovno otkrivanje trebamo usporediti s duhovnim otkrivanjem. — 1. Korinćanima 2:13 . Izravna primjena Psalma 2:7

Isusu kojeg je Bog dao kroz svog svetog duha, kako je otkriveno u Svetom pismu, odnosi se na Isusovo uskrsnuće i uzvišenje, a povezano je s njegovim imenovanjem za velikog svećenika, što se nije dogodilo dok je još bio u danima svoga tijela. ( Djela 13:32 , 33 ; Hebrejima 1:4 , 5 ; 5:5 ; 8:1 , 2 , 4 ) Ako je hebrejska riječ za rođenog koja se ovdje koristi kao rođenje u vječnosti, s obzirom na otkrivenu primjenu ovog stiha , postavilo bi se pitanje: Je li Isus zauvijek u zastoju vječnog uskrsnuća kao prvi podignut iz mrtvih? — Kološanima 1:18 ; Otkrivenje 1:5.

Zapravo, Psalam 2:7 ne nudi nikakav dokaz o trojstvu, a ideja da se odnosi na vječno rađanje izvan vremena mora se dodati i pročitati u stihu, i to u suprotnosti s primjenom Svetog pisma u Novom Zavjetu.

Neki su tvrdili da se ovaj stih ispunio kada je Isus rođen kao čovjek; usprkos tome, neki od naših trojstvenih susjeda često ovom stihu daju misao da je Isus "vječno" rođen od Oca u prilog njihovoj doktrini o trojstvu, iako, kao i sve drugo što se odnosi na trojstvo, takva se ideja mora čitati u ono što je navedeno ovdje.

Ovaj se stih citira tri puta u Novom zavjetu, a nijednom se ne spominje da je rođen u vječnosti ili izvan vremena. Neki često misle da je ovaj stih citirao Otac kada je Isus kršten ( Matej 3:17 ; Marko 1:11 ; Luka 3:22 ), ali nema izravne indikacije za to. Postoje i neki drugi stihovi u Evanđeljima za koje su neki mislili da su citirani iz Psalma 2:7 , ali zapravo, nema jasnih pokazatelja da je to slučaj: Matej 17:5 ; Marko 9:7 ; Luka 9:35 .

Djela apostolska 13:32 Objavljujemo vam radosnu vijest – to obećanje dano očima.Bog je to ispunio za našu njihovu djecu, tako što je uskrisio Isusa. Kao što je i zapisano u drugom psalmu: 'Ti si moj Sin, danas sam te rodio'. — New King James Version U Djelima apostolskim 13:32 , 33 , Pavao primjenjuje Psalam 2:7 na vrijeme kad je Isus uskrsnuo od mrtvih. Ovo se slaže s Kološanima 1:18 i Otkrivenjem 1:5 , gdje se o Isusu govori kao o "prvorođencu" od mrtvih, prvom koji je rođen, izveden iz mrtvih. Ipak, čini se da se posebna primjena odnosi i na Isusovo uzvišenje kao rezultat njegova uskrsnuća iz smrti.

Hebrejima 1:5 – Jer kojemu je od anđela ikada rekao: “Ti si moj Sin, danas sam te rodio”? I opet: "Ja ću Njemu biti Otac, a On će Meni biti Sin"? — Nova verzija kralja Jamesa.

Poslanica Hebrejima 1:5 citira i Psalam 2:7 , a mnogi vjeruju i iz 2. Samuelove 7:14 ; 1. Ljetopisa 17:13 ; 22:10 , od kojih se posljednja tri očito izvorno govore o Salomonu. Unatoč tome, Isus je glavni u kojem su se to ispunile, kao obećano potomstvo kuće Davidove, da sjedne na prijestolje Davidovo. — 2. Samuelova 7:16 ; Psalam 89:35-37 ; Jeremija 33:15-21 ; Luka 1:27 ,32 , 33 ; Otkrivenje 22:16 .

Na koji je događaj Pavao ovo primijenio u Hebrejima 1:5 ? Ako pročitamo stih prije ( Hebrejima 1:4 ), mogli bismo dobiti ideju: "postavivši toliko bolji od anđela, jer je naslijedio ime bolje od njih." Kada je Isus postao toliko bolji od anđela? Nakon što je uskrnuo iz mrtvih kao moćno duhovno biće, jer dok je još bio čovjek u tijelu, bio je malo niži od anđela. ( Hebrejima 2:9 ; 5:7 ) Stoga se Pavao ovdje slaže s onim što je izjavio u Djelima 13:32 , 33 , gdje se primjenjuje Psalam 2:7do trenutka kad je Isus uskrsnuo od mrtvih, iako bi se to moglo dati unaprijed od vremena kada je bio pomazan svetim duhom kao znak, zalog ili predujam, na način sličan načinu na koji se primjenjuje na Crkvu. — 2. Korinćanima 1:22 ; 5:5 ; Efežanima 1:13 , 14 . Opet, kada je Isus postavljen za velikog svećenika? Dok ste bili na zemlji u tijelu? ne "Jer da je na zemlji, ne bi uopće bio svećenik, budući da ima svećenika koji donosi darove po zakonu." ( Hebrejima 8:4) Tako "imamo takvog velikog svećenika, koji je sjedio s desne strane prijestolja Veličanstva na nebesima, službenika Svetišta i pravog šatora, što ga je razapeo Gospodin, a ne čovjek." — Hebrejima 8:1 , 2 .

Dakle, kao rezultat Isusovog uskrsnuća, Bog ga je uzvisio sebi na desnu ruku, što je Isusa doveo u položaj opisan u Hebrejima 1:4 , 5 .

To ne znači da Isus nije bio Božji Sin kao njegov potomak prije svog krštenja ili uskrsnuća. On je bio "rođen" kao sin pri svom izvornom stvaranju, jer ako su anđeli bili nazvani "sinovima Božjim", on je svakako bio i prvorođeni sin Božji - prvorođeni svega stvorenog. —Izreke 8:24-26 ; Job 38:7 ; Kološanima 1:15 .

Nadalje, bio je začet kao Božji Sin (pomoću Božjeg duha) u Marijinoj utrobi. ( Matej 1:20 ; Hebrejima 10:5 ) Gabriel je objavio Mariji da će se Isus zvati Sin Božji prije nego što se Isus rodi. ( Luka 1:35 ) Matej primjenjuje proročanstvo o Božjem sinu koji dolazi iz Egipta na Isusa dok je još bio malo dijete. ( Matej 2:15 ) Da je Isus prepoznao da je Božji Sin prije krštenja može se vidjeti po njegovoj izjavi kada je imao dvanaest godina: “Zašto ste me tražili? Niste li znali da moram biti u kući Oca svojega?” —Luka 2:49

Slijede neki od biblijskih stihova koji pokazuju da je Isus bio Božji sin prije dolaska na Zemlju: Izreke 30:4 ; Marko 12:26 ; Ivan 1:18 ; 8:28 , 38 ; 17:5 , 24 ; Rimljanima 8:3 ; 1. Korinćanima 8,9 ; Galaćanima 4:4 ; 1. Ivanova 4:9 .

Ipak, Sveto pismo daje izravnu primjenu Psalma 2:7 samo na Isusovo uskrsnuće iz smrti.
Mnogi prijevodi govore u Psalmu 2:7 , kao iu Hebrejima 1:5: “Danas sam postao tvoj otac.” Neki su se pitali zašto se ne slažemo s ovim prijevodima. Prvo primjećujemo da niti hebrejski Psalam 2:7 niti citati u grčkom Novom zavjetu nemaju riječ "otac" u tekstu unutar izraza koji se prevodi. Neki bi, unatoč primijenjenom Psalmu 2:7 u NZ-u na Isusovo uskršnjenje, željeli dodati riječ "Otac" u stih, jer bi se činilo da podržava ideju "vječnog naraštaja", to jest da je Isus vječno rođen izvan vremena. Ne, s obzirom na ono što smo gore iznijeli, zaključujemo da ne treba prevoditi: “Danas sam postao vaš Otac!” jer ovo dovodi do lažnog dojma da prije nego što je rođeno rečeno, Jehova nije bio Isusov otac.
 

יָלַד -Yalad Izaja 7:14 
Hebrejski *Yalad* nosi nekoliko različitih misli, kao što se može vidjeti iz sljedećih definicija riječi:
1. nositi, rađati, rađati, roditi, mučiti se
–a. (Qal)
—-1. roditi, roditi 1a
–b. rođenja djeteta 1a
–c. nevolje (usporedba) 1a
–d. opakog (ponašanja)
—-1. roditi
–e. (Niphal) roditi se
–f. (Piel)
—-1. uzrokovati ili pomoći
rađanju —-2.pomagati ili se brinuti kao primalja
—-3. babica (particip)
–g. (Pual) roditi se
–h. (Hiphil)
—-1. roditi (dijete)
—-2. nositi (fig. – zlih koji rađa nepravdu)
–i. (Hophal) dan rođenja, rođendan (infinitiv)
–j. (Hithpael) proglasiti svoje rođenje (rodovnicu)

Brown, Driver, Briggs i Gesenius. “Unos hebrejskog leksikona za Yalad”.
“KJV starozavjetni hebrejski leksikon”.
http://www.biblestudytools.net/Lexicons/Hebrew/heb.cgi?number=3205

S obzirom na kontekst, zaključujemo da se riječ koristi u Psalam 2:7 što znači "roditi". Moglo bi se reći da je to "figurativno" rođenje, ali to je ipak dovođenje u biće, u slučaju kako je primijenjeno, Isusovo rođenje kao prvi rođeni od mrtvih. Vidi Job 15:35 ; Psalam 7:14 , 90:2 ; Izaija 26:14 ; 51:18 i Sefanija 2:2 gdje KJV prevodi riječ kao "rođen", u kojem kontekst pokazuje da se ne odnosi na doslovno rođenje, kao rođenje od žene.

Strogo govoreći, moglo bi se prevesti "postati otac".Međutim, takvo tumačenje može promijeniti cijelo značenje u očima mnogih, ako netko čita kao da govori da Jahve nije bio Isusov otac prije njegova uskršnjenja. ( Djela apostolska 13:32 , 33 ) Ako se primijeni na Davida, to bi moralo biti priznanje da je on rođen, rođen, da tako kažemo, kao kralj Izraela, a ne stvarnog rođenja. Međutim, pogani nikada nisu bili dani Davidu za njegova života, tako da potpuna primjena ovoga mora biti na Sina Davidova. Niti se može govoriti o Salomonu, budući da ni Solomon nikada nije primio pogane kao nasljedstvo. Dakle, prava primjena pripada Isusu, a to je način na koji je primjenjivao apostol Pavao, i to na vrijeme njegova uskrsnuća, a ne da bude navodno vječno “danas”.Na koga god netko želi primijeniti stih, "danas" označava točku u vremenu, a ne vječnost "danas" u kojoj je Isus (ili David) navodno danas zauvijek u prošlosti, danas sada i danas zauvijek u budućnost, biti rođen, ili u vječnosti zastoju biti rođen kao Sin Božji. Isus je, međutim, rođen, podignut, oživljen, u duhu, i njemu su sve stvari dane, podređene, njemu. (Efežanima 1,20-23 ; Filipljanima 2,9 ; 1. Petrova 3:18 ) Tek nakon Isusova uzašašća poganima je bilo dopušteno da budu dio crkve. U dogledno vrijeme, tijekom svoje tisućljetne vladavine, doba koje dolazi, kada Sotona neće biti tu da prevari pogane ( Otkrivenje 20:1-4 ), Isus će upotrijebiti moć i autoritet koji su mu dati da dovede pogane u podložnost, na slavu Božju. — Izaija 2:2-4 ; Filipljanima 2:10 , 11 .

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Psalm 2:7 - Does This Speak of an Eternal Today?

Psalm 2:7 – I declare concerning a statute: Jehovah said unto me, `My Son Thou art, I to-day have brought thee forth. — Young’s Literal Translation

By Ronald R. Day, Sr.
It is sometimes claimed, especially by trinitarians, that this scripture is saying that Jesus’ begettal is, to quote one trinitarian, “an eternal act, inside the glorious Godhead, without beginning, and without ending.” It is claimed that the church fathers viewed "today" in Psalm 2:7 as meaning "day of eternity." Another claims that the “orthodox” reader should understand Psalm 2:7 as: “Thou art My Son, I have eternally begotten thee” Many trinitarians present the idea of “Christ’s Eternal generation from the Father.” Some refer to Jesus' being begoten "in eternity", "outside of time."

Is that what Psalm 2:7 is saying, that Jesus’ begettal is forever “today”, and thus is an eternal act? We need to be careful, if we would be led by the spirit, that we follow what God has revealed by means of his holy spirit in the scriptures, and not take any scripture in isolation. We should compare spiritual revealing with spiritual revealing. — 1 Corinthians 2:13.

The direct application of Psalm 2:7 to Jesus that God has given through his holy spirit as revealed in the scriptures is to the resurrection and exaltation of Jesus, and it is related to his being made a high priest, which did not occur while he was yet in the days of his flesh. (Acts 13:32,33; Hebrews 1:4,5; 5:5; 8:1,2,4) If the Hebrew word for begotten used here means a begettal in eternity, in view of the revealed application of this scripture, the question would be asked: Is Jesus forever in a stasis of eternally being raised as the first one brought forth from the dead? — Colossians 1:18; Revelation 1:5.

Actually, Psalm 2:7 offers no proof of the trinity, and the idea that it refers to an eternal begettal outside of time has to be added to and read into the verse, and that in contradiction to the application of the scripture in the New Testament.

Some have claimed that this scripture was fulfilled when Jesus was born as a human; nevertheless, some of our trinitarian neighbors often give this scripture the thought that Jesus is “eternally” begotten of the Father in support of their trinity doctrine, although, like everything else pertaining to the trinity, such an idea has to be read into what is stated here.

This scripture is quoted three times in the New Testament, and not once is it given any thought of being begotten in eternity or outside of time. Some often think that this scripture is quoted by the Father when Jesus was baptized (Matthew 3:17; Mark 1:11; Luke 3:22), but there is no direct indication of this. There are also some other scriptures in the Gospels that some have thought to be quoted from Psalm 2:7, but actually, there is no clear indication that such is the case: Matthew 17:5; Mark 9:7; Luke 9:35.

Acts 13:32 And we declare to you glad tidings–that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: ‘You are My Son, Today I have begotten You.’ — New King James Version

In Acts 13:32,33, Paul applies Psalm 2:7 to when Jesus was raised from the dead. This agrees with Colossians 1:18 and Revelation 1:5, where Jesus is spoken of as the “firstborn” from the dead, the first to be begotten, brought forth, from the dead. Yet the special application also appears to relate to Jesus’ being exalted as a result of his being raised out of death.

Hebrews 1:5 – For to which of the angels did He ever say: “You are My Son, Today I have begotten You”? And again: “I will be to Him a Father, And He shall be to Me a Son”? — New King James Version.

Hebrews 1:5 quotes from both Psalm 2:7 and many also believe from 2 Samuel 7:14; 1 Chronicles 17:13; 22:10, the latter three of which were evidently originally spoken of Solomon. Nevertheless, Jesus is the main one in whom these are fulfilled, as the promised seed of the house of David, to sit on the throne of David. — 2 Samuel 7:16; Psalm 89:35-37; Jeremiah 33:15-21; Luke 1:27,32,33; Revelation 22:16.

To what event was Paul applying this in Hebrews 1:5? If we read the verse before (Hebrews 1:4), we might get an idea: “having become so much better than the angels, as he has inherited a more excellent name than they have.” When did Jesus become so much better than the angels? After he was raised from the dead as a mighty spirit being, for while he was yet a man in the flesh, he was a little lower than the angels. (Hebrews 2:9; 5:7) Thus Paul agrees here with what he stated in Acts 13:32,33, where he applies Psalm 2:7 to when Jesus was raised from the dead, although one could give it a pre-application from the time he was anointed with the holy spirit as a token, earnest, or down payment, in a way similar to the manner that it is applied to the church. — 2 Corinthians 1:22; 5:5; Ephesians 1:13,14.

Again, when was Jesus made such a high priest? While on earth in the flesh? No. “For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law.” (Hebrews 8:4) Thus “we have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary, and of the true tent, which the Lord pitched, not man.” — Hebrews 8:1,2.

Thus, as a result of Jesus’ being raised, God exalted him to His right hand, which brought Jesus into the position as described in Hebrews 1:4,5.

This is not to say that Jesus was not God’s Son as his offspring before his baptism or his resurrection. He was “brought forth” as a son at his original creation, for if the angels were called “sons of God”, he certainly was also the firstborn son of God — the firstborn of all creation. — Proverbs 8:24-26; Job 38:7; Colossians 1:15.

Further, he was conceived as God’s Son (by means of God’s spirit) in Mary’s womb. (Matthew 1:20; Hebrews 10:5) Gabriel announced to Mary that Jesus will be called Son of God before Jesus is born. (Luke 1:35) Matthew applies the prophecy of God’s son coming out of Egypt to Jesus when he was yet a young child. (Matthew 2:15) That Jesus recognized that he was God’s Son before being baptized can be seen by his statement when he was twelve: “Why were you looking for me? Didn’t you know that I must be in my Father’s house?” — Luke 2:49

The following are some of the scriptures that indicate that Jesus was God’s son before coming to the earth: Proverbs 30:4; Mark 12:26; John 1:18; 8:28,38; 17:5,24; Romans 8:3; 1 Corinthians 8:9; Galatians 4:4; 1 John 4:9.

Nevertheless, the scriptures give a direct application of Psalm 2:7 only to Jesus’ being raised out of death.

Many translations say in Psalm 2:7, as well as Hebrews 1:5: “Today I have become your father.” Some have inquired as to why we disagree with these translations. We first note that neither the Hebrew of Psalm 2:7 nor the quotations in the Greek NT, have the word “father” in the text within the phrase being translated. Some would, despite the application of Psalm 2:7 in the NT to the resurrection of Jesus, like to add the word “Father” into the verse, as it would seem to give support to “eternal generation” idea, that is, that Jesus is eternally begotten outside of time. However, in view of what we have presented above, we conclude that it should not be translated: “Today I have become your Father!” because this leads to a false impression that before the begettal being spoken, Jehovah was not the father of Jesus.

The Hebrew *Yalad* carries several different thoughts, as can be seen by the following definitions of the word:
1. to bear, bring forth, beget, gender, travail
–a. (Qal)
—-1. to bear, bring forth 1a
–b. of child birth 1a
–c. of distress (simile) 1a
–d. of wicked (behaviour)
—-1. to beget
–e. (Niphal) to be born
–f. (Piel)
—-1. to cause or help to bring forth
—-2. to assist or tend as a midwife
—-3. midwife (participle)
–g. (Pual) to be born
–h. (Hiphil)
—-1. to beget (a child)
—-2. to bear (fig. – of wicked bringing forth iniquity)
–i. (Hophal) day of birth, birthday (infinitive)
–j. (Hithpael) to declare one’s birth (pedigree)

Brown, Driver, Briggs and Gesenius. “Hebrew Lexicon entry for Yalad”.
“The KJV Old Testament Hebrew Lexicon”.
http://www.biblestudytools.net/Lexicons/Hebrew/heb.cgi?number=3205

In view of the context, we conclude that the word is being used in Psalm 2:7 as meaning “to bring forth”. One could say it is a “figurative” birth, but it is still a bringing forth into being, in the case as applied, to Jesus’ being brought forth as the first one to be born from the dead.  See Job 15:35; Psalm 7:14, 90:2; Isaiah 26:14; 51:18 and Zephaniah 2:2 where the KJV renders the word as “brought forth”, in which the context shows that it is not referring to a literal birth, as being born from a female.

Strictly speaking, it could be rendered “become a father to.” However, to so render it can change the whole meaning in the eyes of many, if one reads such as though it were saying that Yahweh was not a father to Jesus before his resurrection. (Acts 13:32,33) If applied to David, it would have to be an acknowledgment of his being brought forth, born, so to speak, as the King of Israel, not of an actual birth. However, the heathen were never given to David in his lifetime, so the full application of this must be to the Son of David. Nor could it be speaking of Solomon, since Solomon never received the heathen as an inheritance either. Thus the true application belongs to Jesus, and that is the way the apostle Paul applies it, and that to the time of his resurrection, not to be an alleged eternal “today”. Whoever one may wish to apply the verse to, “today” designates a point in time, not an eternity of “today” in which Jesus (or David) is alleged to be today forever in the past, today now, and today forever in the future, being begotten, or in an eternal stasis of being begotten as the Son of God. Jesus, was, however, brought forth, raised up, made alive, in the spirit, and to him, all things have been given, made subject, to him. (Ephesians 1:20-23; Philippians 2:9; 1 Peter 3:18) Not until after Jesus’ ascension were Gentiles allowed to be part of the church. In due time, during his millennial rule, the age to come, when Satan will not be around to deceive the heathen (Revelation 20:1-4), Jesus will use the power and authority that has been given to him to bring the heathen into subjection, to the glory of God. — Isaiah 2:2-4; Philippians 2:10,11.

See our study on “The Restoration of All Things“
Pogledajte našu studiju o “ Obnovi svih stvari ”