Ibn Ezra on Psalms 2:12:1
Kiss the son (נַשְּׁקוּ־בַר - nashku
var): Behold, "Serve Ad-nai" [from v. 11] corresponds to [the
rebellion] "against Ad-nai" [in v. 2]. And "Kiss the son" [nashku
var] corresponds to [the rebellion] "against His anointed" [in v.
2].
Ibn Ezra on Psalms 2:12:2
And behold, the interpretation of
bar is "son," as in (Proverbs 31:2): "What, my son (beri),
and what, O son (bar) of my womb?" And so it is written [in verse
7], "You are My son (b'ni atah)." And the custom of nations in
the world is to place their hands under the hand of the king (like the brothers
of Solomon [showing submission, cf. (I Chronicles 29:24)]), or [for] the
servant [to place his hand] under the thigh of his master [for an oath, cf.
(Genesis 24:2)], or to kiss the king. And this custom [of kissing the ruler]
exists until today in the land of India.
Ibn Ezra on Psalms 2:12:3
Lest He be angered (פֶּן־יֶאֱנַף
- pen ye'enaf): [The pronoun "He"] refers back to HaShem [God]
mentioned in the previous verse ("Serve Ad-nai"). Even if the
antecedent is distant, [this occurs elsewhere], like [in (Exodus 15:12)]
"the earth swallowed them" – ["them"] does not refer back
to the [immediately preceding] phrase "Who is like You among the
gods?" [v. 11] but rather to [the more distant] "[the] enemy
said" [v. 9].¹ And similarly [in (Exodus 40:17-19), the fulfillment of
actions] "and they erected the Tabernacle" [refers back to commands
given much earlier].
Ibn Ezra on Psalms 2:12:4
And some say (v'yesh omrim):
That nashku is from the root neshek (נֶשֶׁק - arms, weaponry).
And the meaning [would be]: Arm yourselves (nashku) with purity (var).
And behold, bar [would then mean "pure"], like [in (Psalm
24:4)] "pure (b'rei) of heart." [However, Ibn Ezra notes
grammatical issues:] It properly should have been [the noun] bor (בֹּר -
purity), or [the phrase would be] "equip (tiknu) the purity (ha-bor)"
or "[take up] the weapon/vessel (k'li) of purity (ha-bor)."
Ibn Ezra on Psalms 2:12:5
And you perish [from the] way (וְתֹאבְדוּ
דֶרֶךְ - ve-to'vdu derekh): [This means] you will be perishing because
of the way (mi-pe'at ha-derekh). Similar [is the construction in (Isaiah
1:30)] "whose foliage fades" (novelet aleha, lit. 'fading its
leaves') – for the [tree] itself does not fade, but its leaves fade. Because it
[the verb avad - אבד, to perish] is one of the intransitive verbs (po'alim
ha-omdim). And Rabbi Moshe Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen
said: That way (derekh) here is like "a foot's tread" (midrakh
kaf regel) [from (Deuteronomy 2:5), meaning a place to stand]. And this is
far-fetched (rachok) because it has no sense/reason (ta'am). [Ibn
Ezra rejects this interpretation].
Ibn Ezra on Psalms 2:12:6
For His anger burns quickly (כִּי־יִבְעַר
כִּמְעַט אַפּוֹ - ki yiv'ar kim'at appo): [The verb b'r - בער,
burn] is [often] transitive (po'el yotze), like [in (Isaiah 9:17)]
"as fire burns (tiv'ar) the forest," in the manner of
(Deuteronomy 4:24) "a consuming fire (esh okhlah)." And [here]
the object (ha-pe'ulah) is missing [i.e., it doesn't say what the anger
burns], because there is no need [to state it], for burning anger (chari
ha-af) is [already inherently] compared to fire. (source)