Anti-missionaries object that Psalm 2 is merely about King David and his military successes, not Jesus, and that referring to the king as God's son simply fits David's earthly role. They also argue that the phrase "Kiss the Son" (v. 12) is a mistranslation because "bar" is an Aramaic word for son, not Hebrew, and should be rendered "Arm yourselves with purity."

However, while Psalm 2 may have served as a coronation Psalm for David and subsequent kings, David's reign was never a universal reign where all of Israel's enemies were overcome and the king ruled "the uttermost parts of the earth." The consummation of this prophetic Psalm occurs with the universal rulership of the Messiah. The reason the Psalm refers to God and the king as different entities reflects the relationship between the Father and the Son. Furthermore, the objection that Jesus was not "begotten" during David's reign misunderstands the nature of prophetic oracles. The Talmud itself (b. Sukkah 52a) applies Psalm 2:7-8 to the Messiah, demonstrating that ancient Jews understood its Messianic implications. In Acts 4:25-30, the apostles apply the rebellion of the kings of the earth to the conspiracy of Herod, Pilate, and the Gentiles against Jesus.

Regarding the translation of "Kiss the Son" (nashku bar), the use of the Aramaic word "bar" in an otherwise Hebrew context is consistent with addressing foreign nations in the most widely used Semitic language of the day (similar to Jeremiah 10:11). Contextually, "Kiss the Son" makes far more sense than "Arm yourselves with purity." The primary issue in verses 1-3 is the worldly rulers' rebellion against the Lord and His anointed king. Since it is this king who will ultimately possess the earth, it is completely logical that the Psalm closes with an admonishment to serve the Lord (v. 11) and the king (v. 12) to avoid their wrath.