vi. το of God, and 2 Pet. ii. 1 of Christ (where the metaphor of the master and slave is retained), and see Jude ver. 4, R.V. (although the name may refer to God); and so in writings ascribed to men who may well have been present, and have taken part inthe Hymn. The word is also used of the gods ἵπ classical Greek; but the Maker of heaven and earth was no “despot,” although His tule was absolute, for His power was never dissociated from wisdom and love, cf. Wisdom xi. 26, Δέσποτα Φφιλόψυχε. On the use of the word in Didache, x., 3, in prayer to God, see Biggs’ note. Ver. 25. The words form an exact quotation from the LXX (Psalm ii. 1). ἵνα τί, again in quotation, vii., 26; cf. Luke xiii. 7, r Cor. x. 29; twice in Matt. ix. 4, xxvii. 46, quotation; W.H., Blass (Weiss, ἱνατί), sc., γένηται, Blass, Grammatik des N.G., p. 14, and Winer-Schmiedel, p. 36.—éppvatav: in the active form the verb occurs once in LXX, viz., in this passage, as a transla-
tion of War, Φρυάσσοµαι, primarily of the snorting and neighing of a high- spirited horse, then of the haughtiness
and insclence of men; twice it is used as a dep. in LXX, 2 Mace. vii. 34, R.; iii. 2,
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ε a a a ‘ κενά; 26. παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχ- θησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ.”
27. συνήχθησαν yap? ἐπ᾽ ἀληθείας ἐπὶ τὸν ἅγιον παῖδά σου, ᾿Ιησοῦν,
ὃν ἔχρισας, Ἡρώδης τε καὶ Πόντιος 2 Πιλάτος, σὺν ἔθνεσι καὶ λαοῖς.
1 ew’ αληθειας; ΝΑΒΡΕ, Vulg., Syr. P. H., verss., Eus., Ir., Tert.; so Tisch., W.H., R.V., Weiss, Wendt, Hilg. add ev ry πολει ταντῃ (wanting in the Psalm).
2 Πιλατος; but B* Πειλατος, so Tisch., W.H.; see on iii. 13.
2, and so in profane writers.—€6vy, 7.c., the Gentiles, see on ver. 27. λαός might be used, and is used of any people, but it is used in Biblical Greek specially of the chosen people of God, ¢f. Luke i. 32, Acts xxvi. 17, 23, Rom. xv. 1Ο, and it is significant that the word is trans- ferred to the Christian community, which was thus regarded as taking the place of the Jewish theocracy, Acts xv. 14, xvili. το, Rom. ix. 25, 1 Peter ii. 10; Hort, Ecclesia, pp. 11, 12, Grimm, sub v., λαός; so too in the LXX, ἔθνος in the plural is used in an overwhelming number of instances of other nations besides Israel, cf. Psalm lvi. (Ivii.) 9, Zech. i. 15; in N.T., ἔθνη = pagans, Rom, iii. 29, and Roman Christians, Rom. xv. 27, cf. pop- ulus, the Roman people, as opposed to gentes, Lucan, Phars., i., 82, 83 (Page) ; Kennedy, Sources of N. T. Greek, p. 98.
Ver. 26. παρέστησαν: not necessarily of hostile intent, although here the con- text indicates it; R.V., ‘‘ set themselves in array,” lit. ‘presented themselves,”
an exact rendering of the Hebrew πα,
which sometimes implies rising up against as here, Psalm ii. 2, and ¢f. 2 Sam. xviii. 13 (R.V. margin). Of the generally accepted Messianic interpretation of the Psalm, and of the verses here quoted, there can be no doubt, cf. Edersheim, Fesus the Messiah, ii., 716 (appendix on Messianic passages), and Wetstein, {η loco. The Psalm is regarded as full of Messianic references (Briggs, Messianic Prophecy, pp. 132-140, and 492, 493), cf., ε.ρ., the comment on this verse of the Psalm in the Mechilta (quoted in the Yalkut Shimeoni, ii., f. 90, 1 Sch. p. 227), Perowne, Psalms (small edition), Ρ. 16; and Edersheim, u.s. The Psalm carries us back to the great Davidic pro- mise in 2 Sam. vii. 11-16, and it reflects the Messianic hopes of the Davidic period. That hope the N.T. writers who quote this Psalm very frequently or refer to it, cf. xiii. 33, Heb. i. 5, v. 5, see ful- filled in Christ, the antitype of David and