But I think that if we dive deeper and deeper into the concept of King Messiah as you choose to define it, it will require more than 1 non-literal leaps of faith in order to make the Hebrew text match your definition.
. . . I'm game. Let's move from verse six to verse seven:
Therefore I wish to recount it until it becomes a law: God has spoken to me: You are My Son; I have this day begotten you.
The Hirsch Tehillim, 2:7.
Messiah, who, in a literal, true, translation of the Hebrew of Psalms 2:6 is said to be "poured out" on the mountain of God, perhaps signifying a sacrificial death, you know, being poured out like a drink offering, in the very next verse, after his sacrificial death, says that God spoke to him from the grave, perhaps as he rises from the grave, calling him, King Messiah, His, God's, get this, very Son. And proclaiming, victoriously, that through death (being "poured out") King Messiah has become God's very Son.
Therefore I will give him a portion among the great and he will divide the spoils with the strong because he poured out his life . . . as a drink offering . . . unto death and was numbered with the transgressors . . .
Isaiah 53:12, 10.
In the New Testament book of Acts we read:
We tell you the good news: What God promised our fathers he has fulfilled to us, their children, by raising up Jesus. As it is written in the second Psalm:
"You are my Son; today I have become your Father."
The fact that God raised him from the dead, never to decay, is stated in these words:
"I will give you the holy sure blessings promised to David."
So it is stated elsewhere:
"You will not let your Holy One see decay."
For when David had served God's purpose in his own generation he fell asleep; he was buried with his fathers and his body decayed. But the one whom God raised form the dead did not see decay.
Acts 13:32-37.
If Psalms 2:6 is translated correctly, saying King Messiah is "poured out" (unto death on the mount of God, as a drink offering, permitting blood to be placed on the altar,
BT Zeb. 44a) then Psalms 2:7, the very next verse, is the victorious proclamation that rings and rings true throughout the Gospels and Apostolic Writings. Romans 1:4, for instance, is clear, that Jesus' human nature is as the son of David, while his divine nature is born not at his natural birth, but precisely when he's "poured out" and resurrected:
Paul, a slave of Christ Jesus, called to be an apostle and set apart for the gospel of God---the gospel he promised before hand through his prophets in the Holy Scriptures regarding his Son, who as to his human nature was a descendant of David, and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead.
Psalm 2:6-7 lends itself to the Gospels, though it must be returned to the Tanakh, if the Hebrew text isn't interpolated in a manner seemingly designed to protect the Jewish tradition from her own holy writ.
As I noted to Tumah, Rabbi Hirsch, whom I consider my mentor, is too great a man to do what he does when he interpolates by placing commentary on top of the literal text. No serious Jewish scholar does that unless what is being hidden by the cover-up is worth the crime. Which is to say, as they sometimes say, Don't do the crime if you can't do the time. In this case the crime is worth the time if you're a traditional Jew violently opposed to what the literal text says if it's merely translated and not interpreted and interpolated.
John