Footnote to the series on Psalm 2: Psalm 2 in the Benedictine Office

Over the course of my recent mini-series on Psalm 2 I tried to draw out some of the connections of the psalm to the Christmas season, as well as to Benedictine spirituality more generally.

I thought it might be useful to conclude the series by drawing together a few key strands of my thinking, and inviting comments on my particular take on the psalm.

Liturgy as Scriptural commentary

One of the key premises of this blog is that the texts of the liturgy in general - and the Benedictine Office in particular - are not simply random or mere mechanistic assemblies of texts designed to suit the convenience of their users, but rather carefully constructed spiritual edifices, intended to convey, whether we realise it explicitly or not, deep meanings. 

Some psalms are rather easier to interpret in this regard than others - the reasons for the use of  Psalm 2 in the Christmas liturgy, for example, is reasonably obvious.  The psalm was also used as a responsory on the Sundays after Epiphany in Rome (preserving one of the 'old Roman' chants, presumably because of its connection both to the Incarnation and Christ's kingship, key themes of the season.

Some of the deeper meanings of the psalms though, particularly when we read them in the context of the liturgy, require us to recover the mindset of those who decided on their positioning, requiring the use of Patristic methods of interpretation.

Psalm 2 and Benedictine spirituality

So why, then, does St Benedict allocate Psalm 2 to Monday Prime?

I noted in the introduction to this mini-series on Psalm 2 that the overarching themes of the psalm fit very well with that of the other psalms set for Prime across the week, such as God's constant scrutiny of us from above; Christ as the first and last, the essential foundation for the ascent through grace; and the kingship of Christ.

It is probably relevant too, that the psalm articulates the first of St Benedict's steps of humility, fear of the Lord.

Psalm 2 and the Incarnation

But the more fundamental reason for its use on Monday, I would suggest, lies in that verse used in the Christmas Introit, 'Thou art my son, this day have I begotten Thee'.

The Benedictine Office, I've previously argued, includes a weekly cycle around the life of Christ.

The idea that the liturgical week should involve a repeated remembrance of the key events in the life of Christ is first clearly articulated, as far as I can find, by Pope Innocent I, in a letter defending the Roman practice of fasting on Saturdays, written in 414 AD.  He said:

 If in fact we celebrate the Lord’s Day [Sunday] because of our Lord Jesus Christ’s resurrection—doing so not only at Easter but each week renewing the image of this feast—and if we fast on Friday because of the Lord’s suffering, then we should not omit Saturday which appears to be enclosed between a time of sorrow and a time of joy. In fact, it is evident that during these two days the apostles were in sorrow and hid themselves, doing so because of their fear of the Jews...This practice is to be observed each week so that the commemoration of this day be always observed...(trans Lawrence Johnson, Worship in the Early Church vol 3, pg 97)

In the case of the Office, the eighth century commentary by Amalarius of Metz (c 775-850) includes explanations of the texts for Lauds in relation to the day of the week in relation to the Roman Office, but it is the commentary on the Lauds (OT 'ferial') canticles by his contemporary, the great Benedictine Rabanus Maurus (780-856) that is perhaps most helpful for our purposes here.

Sunday's canticle (from Daniel 3), Maurus notes, refers to the work of creation. 

But there is another key Christological focus appropriate to the day -  aside from the Resurrection referred to by Pope Innocent - for on Sunday at Vespers, Psalm 109 proclaims the eternal generation of the son ('from the womb before the day-star have I begotten Thee').

On Monday (feria secunda), the emphasis shifts to the Incarnation, as Maurus summarises:

On Monday, truly the second day, the canticle of Isaiah, in which the coming of the Saviour and the sacrament of baptism is preached, is decreed to be said, because these are the beginning of our salvation. 

Psalm 2, it seems to me, is key to the development of that theme, and the separation of the two verses on Christ's generation (Psalms 109 and 2) between the two days serves to emphasize the distinction in the meaning of the respective verses.

I do hope you enjoyed this series and found it useful.  Comments, corrections or alternative interpretations are most welcome.

Put your trust in God - Psalm 2 v 13

c1700

Today the the last set of verse by verse notes on Psalm 2.

13	V/R/ NV	Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.
	JH	cum exarserit post paululum furor eius beati omnes qui sperant in eum
	Sept	ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ μακάριοι πάντες οἱ πεποιθότες ἐ{P'} αὐτῷ

 Cum (when) exárserit (it shall be/it has been enkindled) in brevi (in a short [time]) ira (anger) ejus (his): * beáti (blessed) omnes (all) qui (who) confídunt (they trust) in eo (in him). 

exardeo, arsi, arsum, ere 2, to kindle, to flame or break forth, break out

brevis, e With regard to time, short. With regard to number, small

confido, fisus sum, ere 3, to trust, to have or place confidence in.

DR	When his wrath shall be kindled in a short time, blessed are all they that trust in him.
Brenton	whensoever his wrath shall be suddenly kindled, blessed are all they that trust in him.
MD	For soon his wrath will be enkindled, Blessed are all that trust in Him
RSV	For his wrath is quickly kindled. Blessed are all who take refuge in him.
Cover	if his wrath be kindled, yea but a little. Blessed are all they that put their trust in him.
Knox	When the fire of his vengeance blazes out suddenly, happy are they who find their refuge in him.
Grail	for suddenly his anger will blaze. Blessed are they who put their trust in God.

The reference to a short time in this verse is generally interpreted as referring not to our individual punishment, but to the Second Coming: St Thomas Aquinas for example points to 1 Cor 15: In a moment, in the twinkling of an eye, at the last trumpet.  The message is, don't put off your repentance!

St Augustine notes that those who put their trust in God, on the other hand, who have served God with their whole heart, can have confidence that they will be blessed: 

That is, when the vengeance shall come which is prepared for the ungodly and for sinners, not only will it not light on those who put their trust in the Lord, but it will even avail for the foundation and exaltation of a kingdom for them. For he said not, When His anger shall be shortly kindled, safe are all they who put their trust in Him, as though they should have this only thereby, to be exempt from punishment; but he said, blessed; in which there is the sum and accumulation of all good things. 

Happy Epiphany!

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And you can find some concluding comments on Psalm 2 here.

Practice obedience - Psalm 2 - v12

Hans Holbein the Elder - The Yorck Project

Continuing this series for the twelve days of Christmas on Psalm 2, today a look at the penultimate verse.

12	V	Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.
	Rom/OR	adprehendite disciplinam  nequando irascatur Dominus et pereatis de via iusta
	NV	Apprehendite disciplinam, ne quando irascatur, et pereatis de via,
	JH	adorate pure ne forte irascatur et pereatis de via
	Sept	δράξασθε παιδείας μήποτε ὀργισθῇ κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας

Apprehéndite (Accept) disciplínam (correction), nequándo (lest) irascátur (he may be angry) Dóminus (the Lord) et (and) pereátis (you may be lost, subj) de (from) via (the way) justa (just) 

apprehendo, prehendi, prehensum, ere 3 to seize, take, lay hold of, embrace, understand, comprehend

disciplina, ae,  instruction, correction (2) discipline, chastening visitation (3) discernment, good judgment.

nequando, conj., (ne quando, for ne aliquando), lest, that not, lest at any time.

irascor, iratus sum, irasci (ira), to be angry or wrathful. (1) Of God. (2) Of men

pereo, ii, itum, ire, (1) to perish, come to naught, be lost. (2) to stray, be lost.

de +abl  from, away from, down from, out of 

via, ae,  a way, road, path, street. God's way, way of life,

justus, a, um  (1) Of God: just. (2) Of men: as a subst., a just man, the just.

DR	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
Brenton	Accept correction, lest at any time the Lord be angry, and ye should perish from the righteous way:
MD	Learn ye discipline…
RSV	kiss his feet, lest he be angry, and you perish in the way;
Cover	Kiss the Son, lest he be angry, and so ye perish from the right way,
Knox	Kiss the rod, do not brave his anger, and go astray from the sure path.
Grail	pay him your homage lest he be angry and you perish;

In the previous verses, the 'kings of the world' have been confronted with the knowledge of Christ.  In this verse, they are instructed to put virtue into practice, for, Thedoret of Cyrus notes:

Perfection, you see, requires not only the acquisition of knowledge of God; rather it is necessary as well to pursue the practice of virtue, and then with that to your credit you will travel by the sure path. 

St Augustine suggests that the first phrase of the verse means to understand and be instructed:

For to understand and be instructed, this is to lay hold of discipline. Still in that it is said, 'lay hold of', it is plainly enough intimated that there is some protection and defence against all things which might do hurt unless with so great carefulness it be laid hold of.

But it can also mean, accept the chastisements that come our way, for we can grow spiritually through them, as St Cyprian explains:

 And from Solomon we have received the mandates of wisdom, warning us: “My son, despise not thou the discipline of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He correcteth.” But if God rebukes whom He loves, and rebukes him for the very purpose of amending him, brethren also, and especially priests, do not hate, but love those whom they rebuke, that they may mend them; since God also before predicted by Jeremiah, and pointed to our times, when he said, “And I will give you shepherds according to my heart: and they shall feed you with the food of discipline.”

We should, of course live rightly not out of fear of punishment, but out of love.  Nonetheless, servile fear can be a necessary motivator, as St Augustine notes:

This is a great punishment, and dreaded by those who have had any perception of the sweetness of righteousness; for he who perishes from the way of righteousness, in much misery will wander through the ways of unrighteousness.

 Even kings, St Robert Bellarmine notes, should 'embrace obedience and be instructed with great fervour'.

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And for notes on the final verse of Psalm 2, continue on here.

Psalm 2: 11 Work out your salvation in fear and trembling

Today's verse of Psalm 2 is particularly important, not least because St Benedict cites it in chapter 19 of the Rule on our proper comportment when saying the Divine Office.  Possibly for that reason it also features as the antiphon for the psalm at Monday Prime.

11	V/R/NV/JH	Servíte Dómino in timóre: * et exsultáte ei cum tremóre.
	Sept	δουλεύσατε τῷ κυρίῳ ἐν φόβῳ καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ

Servíte (serve) Dómino (to the Lord) in timóre (fear): * et (and) exsultáte (rejoice) ei (to him) cum (with) tremóre (tembling)

servio, ivi, itum, ire  to serve, worship, to obey, do service to.

Dominus, i, m. a master, lord, ruler, owner, possessor

timor, oris, m. (1) fear. (2) an object of fear.

exsulto, avi, atum, are , prop., to spring, leap, or jump up; to exult, to rejoice exceedingly.

tremor, oris, m. trembling

DR	Serve the Lord with fear: and rejoice to him with trembling
Brenton	Serve the Lord with fear, and rejoice in him with trembling.
MD	Serve ye the Lord in fear, and rejoice before Him with trembling
RSV	Serve the LORD with fear, with trembling
Cover	Serve the Lord in fear, and rejoice unto him with reverence.
Knox	Tremble, and serve the Lord, rejoicing in his presence, but with awe in your hearts.
Grail	serve the Lord with awe and trembling,

St Benedict 

St Benedict cites this verse to instruct us on how we should be behave when saying the Office:

WE believe that God is present everywhere and that the eyes of the Lord in every place behold the good and the evil; but let us especially believe this without any doubt when we are assisting at the Divine Office. Therefore let us ever remember the words of the prophet: Serve ye the Lord in fear; and again, Sing ye wisely; and, I will sing to thee in the sight of the angels.  Let us then consider how we ought to behave ourselves in the presence of God and his angels, and so sing the psalms that mind and voice may be in harmony. (Chapter 19)

Cassiodorus' commentary on the psalm fits nicely with this take on the verse, seeing as pointing to the need to apply ourselves to our tasks with care:

A short but full warning, through which we serve the Lord God with the fear of love, for just as careless complacency incurs faults, so loving fear always keeps sins at bay.

Fear vs rejoicing

This verse presents us with an odd juxtaposition: on the one hand we are enjoined to serve God with fear and trembling; on the other to rejoice.  So which is it?

St John Chrysostom highlights the fear and trembling side of the equation, seeing the verse as an injunction against 'unreasonable laughter', jesting and so forth.  The saint, he says, out to be gentle, meek, sorrowful, mournful, contrite'.

St Augustine, on the other hand, sees the injunction to rejoice as a reminder that we shouldn't be too sorrowful about our fear of the Lord:

Very excellently is rejoice added, lest serve the Lord with fear should seem to tend to misery. 

The verse is a warning not to go too far in our exuberance, he suggests, less we fall into the sin of pride, but ultimately we rejoice because we look to our future happiness in heaven:

But again, lest this same rejoicing should run on to unrestrained inconsiderateness, there is added with trembling, that it might avail for a warning, and for the careful guarding of holiness. It can also be taken thus, And now you kings understand; that is, And now that I am set as King, be not sad, kings of the earth, as if your excellency were taken from you, but rather understand and be instructed. For it is expedient for you, that you should be under Him, by whom understanding and instruction are given you. And this is expedient for you, that you lord it not with rashness, but that you serve the Lord of all with fear, and rejoice in bliss most sure and most pure, with all caution and carefulness, lest you fall therefrom into pride.

The point, Cassiodorus argues, is that holy fear 'leads not to wretchedness but joy', yet it would be easy for joy to turn into negligence, so both emotions are needed to appropriately convey our proper sense of reverence for the divine.

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And for notes on verse 12 of the psalm, continue on here.

Psalm 2 - v10 - On ruling ourselves and overcoming faults

1426 Meister Francke Die Anbetung der Könige anagoria

10	V/R/NV	Et nunc, reges, intellígite: * erudímini, qui judicátis terram.
	JH	nunc ergo reges intellegite erudimini iudices terrae
	Sept	καὶ νῦν βασιλεῖς σύνετε παιδεύθητε πάντες οἱ κρίνοντες τὴν γῆν

Et (and) nunc (now), reges (kings), intellígite (understand[imp]): erudímini (be instructed), qui (who) judicátis (you judge) terram (the earth)

intelligo, lexi, lectum, ere 3  to understand; to feel; be wise, exercise your understanding

erudio, ivi or ii, itum, ire  to teach, instruct, educate.

judico, avi, atum, are  to judge + dat. or acc; to punish; to do justice to, to relieve from wrong.;

DR	And now, Kings, understand: be instructed you who judge the earth.
Brenton	Now therefore understand, ye kings: be instructed, all ye that judge the earth.
MD	Now therefore ye kings, be wise: take heed, ye judges of the earth.
RSV	Now therefore, O kings, be wise; be warned, O rulers of the earth.
Cover	Be wise now therefore, O ye kings; be learned, ye that are judges of the earth.
Knox	Princes, take warning; learn your lesson, you that rule the world.
Grail	Now, O kings, understand, take warning, rulers of the earth;

Leaders take note

Given the context of the earlier verses, the Theologians (such as Aquinas, Bellarmine and Liguori) all, unsurprisingly, interpret this verse as an injunction to leaders.  St Thomas Aquinas sees the verse as directed at both the executive and judicial arms of government:

...there is a twofold degree. General government is committed to some, who are called kings, while particular judgment is entrusted to others, and these are called judges.

Kings (or their equivalents), he suggests, must first cultivate understanding:

Therefore the first are exhorted to understand. For the one who understands shall possess governments.

Judges, by contrast, are instructed to learn how to judge:

The second are exhorted to receive instruction, namely so that may acquire the form of judgment from others; and thus he says, Understand and receive instruction  - Hear, O kings, and understand, learn, O you that are judges of the ends of the earth.

Both, he argues, must be ready to listen and learn with humility, and to serve God through their work of judging. 

St Alphonsus Liguori summarises the message as learn your duties, and perform them well, remembering that Christ stands over you: 

That is to say: You, then, who are kings, and as such exercise the office of judges on earth, understand what is your duty, and learn to perform it well. We may add: Acknowledge the king and the supreme Judge whom God places over you, and think of serving him only.

We can be kings...

In contrast to the later interpretations, though, the Fathers interpret this verse as directed at all of us, since we must all learn to govern our passions and judge both our own actions and how to act in the environment we live in.  Cassiodorus, for example, summarises St Augustine's take on the verse by saying that:

By kings we must understand masters of vices, for they can both understand and with the Lord’s help fulfill the command.  Kings need not invariably denote men in the purple, for the term is applied also to  those who have private status, for example in Paul’s decription: Now you reign without us, and would to God you did reign, that we also may reign with you.

He argues that through right teaching, we are able to learn to overcome our faults:

One instructed is raise from an unformed state, in other words removed from ignorance and set in the boundaries of learning.  This is a good description for those who have now subdued their faults of the flesh, for they judge the earth well when after subjugation of faults they impose the precepts of the law on their bodies with the support of the Lord.  

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And follow the link for notes on verse 11 of Psalm 2.

Psalm 2 - v9 King or shepherd?

Jacobus le Palmer (c1350):
MS Laud Misc 165 fol 59

9	V/R/NV	Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.
	JH	pasces eos in virga ferrea  ut vas figuli conteres eos
	Sept	ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ ὡς σκεῦος κεραμέως συντρίψεις αὐτούς

Reges (You shall rule/guide) eos (them) in (with) virga (the rod) férrea ([of] iron) et (and) tamquam (like) vas (vessel) fíguli (potter) confrínges (shatter/destroy) eos (them)

  

DR	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
Brenton	Thou shalt rule them with a rod of iron; thou shalt dash them in pieces as a potter's vessel.
MD	Thou shalt rule them with a rod of iron, and thou shalt shatter them as a potter’s vessel
RSV	You shall break them with a rod of iron, and dash them in pieces like a potter's vessel."
Cover	Thou shalt bruise them with a rod of iron, and break them in pieces like a potter’s vessel.
Knox	Thou shalt herd them like sheep with a crook of iron, break them in pieces like earthenware.
Grail	With a rod of iron you will break them, shatter them like a potter's jar."

rego, rexi, rectum, ere 3  to rule, govern, as a shepherd;  to lead, guide; to rule.. Reges: St. Jerome has pasces eos, Thou shalt rule them (as a shepherd).

virga, ae, a rod, staff, scepter, a shepherd's crook.

ferreus, a, um  iron, made of iron

tamquam adv. of comparison, sometimes followed by sic or ita, as, just as, like, as it were.

vas, vasis, n., pi. vasa, orum, a vessel, a utensil of any kind, instrument  

figulus, i, m. a worker in clay, a potter.

confringo, fregi, fractum, ere 3 to break in pieces, shatter; to destroy, bring to naught

The translation issue

This verse confronts us with an interesting translation issue in that while rego generally means to rule or govern, Scripture sometimes uses the Greek equivalent (ποιμαίνω or poimainō ) to mean to shepherd or guide.  St Jerome's translation from the Hebrew interprets the verse as shepherding (Christ the priest?) rather than ruling (Christ the King), and a number of twentieth century translations, including the Knox, follow him here, and translate the 'rod of iron' as a shepherd's crook.

Interestingly, the Hebrew version that has come down to us (ie the Massoretic Text) doesn't really reflect St Jerome's version, hence the King James Version, so familiar to us from Handle's Messiah, translates the verse as 'Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel'.  Here is the MT Hebrew for reference purposes:

תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל כִּכְלִי יֹוצֵר תְּנַפְּצֵֽם׃

The Kingship of Christ?

I have to say that personally, the image of the potter breaking a flawed creation into pieces, and effectively starting again, doesn't strike me as terribly consonant with the shepherd image.  And it isn't the way the Fathers interpreted the verse, seeing it rather as talking about Christ's kingship.

Cassiodorus, for example, suggests that the rod in question is not the shephard's crook but a symbol of kingly power:

Next the manner of his kingship is described...Rod signifies royal power by which the punishment of His correction is banished to sinners.  It is iron, not because God uses a metal rod for vengeance, but iron’s hardness is apt to describe the rigour of justice.  The rod is that of which the psalmist is to speak in Psalm 44: The rod of thy kingdom is a rod of uprightness.  He subsequently explains what he does with this rod; it is the rod which shatters to bring life, the stick which restrains the weak, the scepter which brings the dead to life.  As applied to humans, a rod (virga) is so called because it governs by its force (vi) and does not allow those who strain to break lose.  

Knox, however, having adopted the shepherd image for this verse, then has to carry it through in the three uses of the verse in the book of Revelation, where it it seems to me that the image fits even less well (in each case the left hand column is the Vulgate; middle the Douay-Rheims-Challoner, right hand side the Knox, sourced from Catholicbible.online.

Revelation 2:

26 Et qui vicerit, et custodierit usque in finem opera mea, dabo illi potestatem super gentes,	26 And he that shall overcome, and keep my works unto the end, I will give him power over the nations.	26 Who wins the victory? Who will do my bidding to the last? I will give him authority over the nations;
27 et reget eas in virga ferrea, et tamquam vas figuli confringentur,	27 And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken,	27 to herd them like sheep with a crook of iron, breaking them in pieces like earthenware;
28 sicut et ego accepi a Patre meo: et dabo illi stellam matutinam.	28 As I also have received of my Father: and I will give him the morning star.	28 the same authority which I myself hold from my Father. And the Star of morning shall be his.

Revelation 12:

5 Et peperit filium masculum, qui recturus erat omnes gentes in virga ferrea: et raptus est filius ejus ad Deum, et ad thronum ejus,

5 And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne.

5 She bore a son, the son who is to herd the nations like sheep with a crook of iron; and this child of hers was caught up to God, right up to his throne,

Revelation 19:

14 Et exercitus qui sunt in cælo, sequebantur eum in equis albis, vestiti byssino albo et mundo.	14 And the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean.	14 the armies of heaven followed him, mounted on white horses, and clad in linen, white and clean.
15 Et de ore ejus procedit gladius ex utraque parte acutus, ut in ipso percutiat gentes. Et ipse reget eas in virga ferrea: et ipse calcat torcular vini furoris iræ Dei omnipotentis.	15 And out of his mouth proceedeth a sharp two edged sword; that with it he may strike the nations. And he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness of the wrath of God the Almighty.	15 From his mouth came a two-edged sword, ready to smite the nations; he will herd them like sheep with a crook of iron. He treads out for them the wine-press, whose wine is the avenging anger of almighty God.
16 Et habet in vestimento et in femore suo scriptum: Rex regum et Dominus dominantium.	16 And he hath on his garment, and on his thigh written: KING OF KINGS, AND LORD OF LORDS.	16 And this title is written on his cloak, over his thigh, The King of kings, and the Lord of lords.

Reshaping the clay

The vivid imagery of the verse, comparing Christ's work to that of someone shaping a pot is given a rather positive spin by St Augustine, who interprets as the work of conversion.  For him, it is our sins and false desires that are broken; the potters work to reshape us through grace:

That is, You shall break in them earthly lusts, and the filthy doings of the old man, and whatsoever has been derived and inured from the sinful clay. And now; that is, being now renewed, your covering of clay worn out, that is, the carnal vessels of error which belong to your past life, now understand, you who now are kings; that is, able now to govern all that is servile and brutish in you, able now too to fight, not as they who beat the air, but chastening your bodies, and bringing them into subjection.

The broken pot, in other words, Origen argues, symbolizes the contrite spirit described in Psalm 50.

St Thomas Aquinas focuses on the work of grace in this process:

Newly made pots easily broken if in defective form, but can be remade correctly. 

There is a strong warning embedded in this verse though, in its reminder of Christ's power, and the choice all must make to choose good or evil.  As St Aloysius Liguori comments:

This is understood of the power that Jesus Christ has to reward the good and to punish the wicked as easily as the potter can break with a rod of iron his vessels of clay. The rod of iron signifies, moreover, the righteous and inflexible justice of Jesus Christ, which no one can resist.

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

You can find notes on the next verse of Psalm 2 here.