Introduction to Psalm 2

 British Library, Harley MS 603, folio 2r

Today I want to start a little mini-series, an offering for the twelve days of Christmas.

The series focuses on Psalm 2, which seems particularly appropriate for the season, and provides a good opportunity for us to reflect on the implications of the Incarnation for us.

In the Benedictine office, Psalm 2 is the second psalm of Monday Prime.

The structure and context of Psalm 2

Psalms 1, 2 and 3 are often interpreted as forming a block that introduces the whole book of psalms: Psalm 1 provides for us the model of the perfect man, Christ; Psalm 2 sets out his Incarnation and Passion; and Psalm 3 the Resurrection.

Most interpretators divide Psalm 2 into four parts: Verses 1-3 deal with the events leading up to the Passion; verses 4-6 the Second Coming and Judgment; verses 7-8 the Incarnation; and verses 9-13 are a call to right living under the kingship of Christ in the current age of the world.

The final verses of the psalm provide a series of instructions, particularly directed at those in position of authority, but applicable to all on how we should respond to God: listen to God’s teaching; serve the Lord with fear; accept correction; and most importantly, trust in God.

Reading Psalm 2: A prophecy of Christ, and of the calling of the nations 

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.

The Incarnation

It is worth starting our consideration in the middle of this psalm, with the seventh verse, since it forms the Introit for the first Mass of Christmas, proclaiming the Incarnation.

The date of the composition of the chant of the Introit is contested, but the use of the text itself at Christmas time goes back to at least the fourth century.



The declaration 'this day have I begotten thee' points us to a threefold mystery: the eternal generation of the Son from the Father; the Incarnation, and Christ's 're-birth' in the Resurrection.

In this Christmas season though, it is the second meaning that the Church particularly focuses on in the Introit in the Midnight Mass of Christmas, as St Cassiodorus explained:

Have I begotten thee signifies the nativity, of which Isaiah wrote: Who shall declare his generation?  He is Light from light, Almighty from Almighty, true God from true God, from whom and in whom are all things. 

The whole psalm, though, should be interpreted Christologically, as the psalm title  'A prophecy of Christ, and of the calling of the nations', attributed to Eusebius of Caesaria makes clear.

The Passion of Christ

The whole psalm, though, is relevant to the meaning of Christmas and it is for this reason that the opening verses of Psalm 2 will be familiar to many from their use in Handel's Messiah.



Handel's libretto here takes its cue from Acts 4, which provides a definitive context for the interpretation of the psalm, and so is worth reading through in full.  The relevant section takes places after Saints Peter and John are arrested for preaching the Resurrection:

...And it came to pass on the morrow, that their princes, and ancients, and scribes, were gathered together in Jerusalem [congregarentur principes eorum, et seniores, et scribæ, in Jerusalem]: And Annas the high priest, and Caiphas, and John, and Alexander, and as many as were of the kindred of the high priest.  And setting them in the midst, they asked: By what power, or by what name, have you done this?   

Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people [Principes populi] and ancients, hear:  If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole: Be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders, which is become the head of the corner.  Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved...

 But they commanded them to go aside out of the council; and they conferred among themselves, Saying: What shall we do to these men? for indeed a known miracle hath been done by them, to all the inhabitants of Jerusalem: it is manifest, and we cannot deny it. But that it may be no farther spread among the people, let us threaten them that they speak no more in this name to any man....But Peter and John answering, said to them: If it be just in the sight of God, to hear you rather than God, judge ye. For we cannot but speak the things which we have seen and heard.... And being let go, they came to their own company, and related all that the chief priests and ancients had said to them. 

Who having heard it, with one accord lifted up their voice to God, and said: Lord, thou art he that didst make heaven and earth, the sea, and all things that are in them.Who, by the Holy Ghost, by the mouth of our father David, thy servant, hast said: Why did the Gentiles rage, and the people meditate vain things? The kings of the earth stood up, and the princes assembled together against the Lord and his Christ.  For of a truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel,  To do what thy hand and thy counsel decreed to be done. And now, Lord, behold their threatenings, and grant unto thy servants, that with all confidence they may speak thy word,  By stretching forth thy hand to cures, and signs, and wonders to be done by the name of thy holy Son Jesus.

As Acts makes clear, the kings and princes are those who plotted to kill Christ; their efforts were in vain, since by virtue of the Resurrection his message spread even more strongly - even in Acts 4 they decide to let the apostles go hoping that the whole thing might just go away even in the face of the miracles being done!

Verse 3 can be read either as the leaders of the world rejecting God's law, a burden they regard as too heavy, or as a call for us to reject their false laws, and choose instead the light yoke of Christ.

Psalm 2 in the Benedictine Office

In St Benedict's Office, the psalm is the second psalm of Prime on Monday, and fits well with the theme of Christ's kingship that runs through this hour.

The injunction to ‘serve the Lord with fear and trembling’(v11) provides the antiphon for Monday Prime and is particularly important in Benedictine spirituality as the first step on the ladder of humility (RB 7).  It can perhaps be seen as part of the preparation for the weekly renewal of monastic vows in the Suscipe verse said at Terce.

St Benedict also quotes this verse in his instructions on how to approach the liturgy (RB 19), where St Benedict talks about the sense of ‘reverence and awe’ we should cultivate when saying the Office.

Other liturgical uses of the psalm

NT refs	Acts 4:25-28 (v1-2); Rev 11:15 (v2, 6); Mt 3:17 (v7); Acts 13:33 (v7); Heb 1:5, 5:5 (v7); Rev 2: 26-7; 12:5; 19:15 (v9); Rev 17: 18 (v10); 2 Cor 7:15; Heb 12:28(v11)
RB cursus	Monday Prime+AN (v11) 4876
Monastic  feasts etc	Whole psalm: Nativity, Easter Sunday, Christ the King, Common of several martyrs Good Friday Tenebrae AN: 1635, 4359, 4341, 4342, 4875
Roman pre 1911	Sunday Matins
Matins responsories	600155, 7642,
Other early Offices
Ambrosian
Brigittine	Sunday Matins
Maurist	Sunday Matins
Thesauris schemas	A: Sunday Matins wk 1; B: Monday Matins; C: Sunday None; D: Saturday Mati
Roman post 1911	1911-62:Sunday Matins . 1970: Sunday readings
Byzantine	Kathisma 1/stasis 1
Mass propers (EF)	Nativity: IN 7; Friday/Sat after Ash Wednesday, CO 11-12; Ember Friday of Lent, CO 11; Sat Lent 2, CO 11-12; Christ the King, OF 8.

And for verse by verse notes on this psalm:

Verses 1&2: Why do the nations rage?

Verse 3: The yoke of grace

Verses 4&5: Can we mock evil-doers?

Verse 6: The proclamation of Christ the King

Verse 7: This day have I begotten you

Verse 8: Ask of me

Verse 9: King or shepherd?

Verse 10: On overcoming our faults

Verse 11: Work out your salvation in fear and trembling

Verse 12: Practice obedience

Verse 13: Put your trust in God

Conclusion: Psalm 2 in the Benedictine Office

In praise of the Knox translation? Not so fast...

A recent article over at New Liturgical Movement  by Peter Kwasniewski provides a paean of praise for the Knox translation of the Bible.

In praise of the Knox translation?

Not all commentators on the post however were particularly convinced by Professor Kwasniewski's arguments, pointing out that in fact the Knox translation takes a lot of license at some points, thus representing some of the less desirable twentieth century approaches to translation.

I have to say that I sit somewhere in the middle on this debate: for some purposes and books of Scripture, I find the Knox a wonderful translation.  His translation of Psalm 118 for example, is certainly not at all literal.  But it is lovely just occasionally to read a version that attempts to convey the original Hebrew alphabetic approach to the stanzas.

All the same I do agree with those who suggest that the Knox translation needs to be treated with considerable care, since it doesn't always, in my view, pay due deference to the tradition of the Church on the interpretation of some key verses.

The case of Psalm 2:9

To illustrate this, consider the example of verse 9 of Psalm 2, a verse that will be familiar to many due to its use by Handel in the Messiah.

The Vulgate (and neo-Vulgate) version is:

Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.

The Douay-Rheims-Challoner renders it fairly literally as:

Thou shalt rule them with a rod of iron, and shalt break them in pieces like a potter’s vessel.

The first phrase of the Knox version, however, is, in this case, quite different:

Thou shalt herd them like sheep with a crook of iron, break them in pieces like earthenware.

In many cases, significant differences between the Knox translation and the Douay-Rheims arise because the former follows the Hebrew Masoretic Text rather than the Septuagint.  That isn't the case here though: the King James Version, for example, is, in this case, very similar to the Douay-Rheims:

Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel

The Hebrew Masoretic Text reflects a fairly strict parallelism between the two phrases: the key word in the first phrase is ra`a` (break, shatter); in the second  naphats (deash to pieces, scatter):

תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל כִּכְלִי יֹוצֵר תְּנַפְּצֵֽם׃

The Septuagint however seems to represent a different text tradition in this case, and is more ambiguous: the Latin reges (from rego, regere) generally means to rule or govern, Scripture sometimes uses the Greek equivalent (ποιμαίνω or poimainō ) to mean to shepherd or guide:

ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ ὡς σκεῦος κεραμέως συντρίψεις αὐτούς

Knox's choice to follow that meaning here, however, almost certainly has its origin in St Jerome's translation from the Hebrew, which interprets the verse as shepherding rather than ruling:

Pasces eos in virga ferrea  ut vas figuli conteres eos 

Christ the good shepherd vs Christ the King

The problem with this approach though, it seems to me, is that it seems to emphasis Christ the priest over Christ the king in a verse that has traditionally been taken as referring to the latter.

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 Father's have 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.

In praise of multiple translations

The moral of the story, it seems to me, is never rely on just one translation, but use several if at all possible, advice that Professor Kwasniewski in fact opens his post with, quoting from St Augustine.

Psalm 127 - verse 7 - The peace for which we strive

Utrecht Psalter, folio 30
Source: wikiwand

This final verse of None is a fitting reminder of why we embark on the spiritual ascent afresh each day.  As Cassiodorus puts it:

declares the summit and sweetness of that blessedness, that peace, in other words, the Lord Saviour, should rest upon that blessed Jerusalem, and make all things blessed which He embraces with the power of His majesty. This echoes the earlier words: Mayst thou see the good things in Jerusalem; for this is the peace which every committed person desires, groans for, sighs for; the peace for which he gladly sheds life itself.

7	V/JH	Et vídeas fílios filiórum tuórum: * pacem super Israël.
	NV	et videas filios filiorum tuorum. Pax super Israel!
		καὶ ἴδοις υἱοὺς τῶν υἱῶν σου εἰρήνη ἐπὶ τὸν Ισραηλ

Et (and) vídeas (you may see) fílios (the sons/children) filiórum (of the sons) tuórum (of yours): pacem (peace) super (on) Israël.

pax, pacis,  peace, blessings, prosperity, etc.

super, prep, with ace. And abl  on, upon, over

DR	And may you see your children's children, peace upon Israel.
Brenton	And mayest thou see thy children’s children. Peace be upon Israel.
MD	And mayest though see thy children’s children!  Peace upon Israel.
RSV	May you see your children's children! Peace be upon Israel!
Cover	yea, that thou shalt see thy children’s children, and peace upon Israel.
Knox	Mayest thou live to see thy children’s children, and peace resting upon Israel.
Grail	May you see your children's children On Israel, peace!

Psalm 127 ends with that most Benedictine sentiment of all, the blessing of peace.  What does peace mean in this context?  St Augustine interprets peace here to mean the heavenly Jerusalem, since the word Jerusalem literally means peace:

What sort of peace then is this? One from Jerusalem, for Jerusalem is interpreted, A vision of Peace.

He points out that in this life, we can never quite achieve this aim:

For, if in this life only, says the Apostle, we have hope in Christ, we are of all men most miserable.  For what reason were the Martyrs condemned to beasts? What is that good? Can it be declared? By what means, or what tongue can tell it? Or what ears can hear it? That indeed, Neither ear has heard, nor has it entered into man's heart: only let us love, only let us grow in grace: ye see, then, that battles are not wanting, and that we fight with our lusts. We fight outwardly with unbelieving and disobedient men; we fight inwardly with carnal suggestions and perturbations: we everywhere as yet fight....

 In that happy place we will see our children, and grandchildren and more:

Thus then may thou see the good things that are of Jerusalem, and that, all your life long— and may thou see, not only your children, but, your children's children. 

Children, though, he points out, once again, should not be taken too literally, but rather means the fruits of our good works:

What means, Your children? Your works which thou here dost. Who are your children's children? The fruits of your works. Thou givest alms: these are your children: for the sake of your alms you receive everlasting life, these are your children's children. May you see your children's children; and there shall be peace upon Israel, the last words of the Psalm....

 Cassiodorus picks up this idea, and particularly stresses the fruits of those who teach the faith:

As we have already said, children are those begotten from spiritual teaching. But it would have been less joyous to have obtained spiritual sons if those instructed had not begotten in turn other children. Children's children denotes grandchildren; they can accrue to blessed individuals accustomed to instruct people by sacred preaching. Observe that he states that this is to be regarded as one of the greatest joys, for it is inevitable that winning over a faithful person brings great joy to the one who wins him, for we know that as a result he will be invested with a great reward. It is to such people that reference is made in the story of the talent which the father of the household found to his joy had been doubled." 

Psalm 127

Vulgate	Douay-Rheims
Canticum graduum.
1 Beáti omnes, qui timent Dóminum,* qui ámbulant in viis ejus.	Blessed are all they that fear the Lord: that walk in his ways.
2  Labóres mánuum tuárum quia manducábis: * beátus es, et bene tibi erit.	2 For you shall eat the labours of your hands: blessed are you, and it shall be well with you.
3  Uxor tua sicut vitis abúndans: * in latéribus domus tuæ.	3 Your wife as a fruitful vine, on the sides of your house.
4  Fílii tui sicut novéllæ olivárum: * in circúitu mensæ tuæ.	Your children as olive plants, round about your table.
5  Ecce sic benedicétur homo, * qui timet Dóminum.	4 Behold, thus shall the man be blessed that fears the Lord.
6  Benedícat tibi Dóminus ex Sion: *  et vídeas bona Jerúsalem ómnibus diébus vitæ tuæ.	5 May the Lord bless you out of Sion: and may you see the good things of Jerusalem all the days of your life.
7  Et vídeas fílios filiórum tuórum: * pacem super Israël.	6 And may you see your children's children, peace upon Israel.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

Psalm 127 - Verse 6: Peace and prosperity

Bellini, Christ Blessing
Source: Wiki art

St Alphonsus Liguori supplies a nice summary of the last two verses of Psalm 127:

In these last two verses...the Holy Ghost promises the just man supreme blessing, the only true and perfect happiness, which consists in seeing and possessing the sovereign Good in the heavenly Jerusalem during all eternity.

6	V/NV/JH	Benedícat tibi Dóminus ex sion: et vídeas bona Jerúsalem ómnibus diébus vitæ tuæ.
		εὐλογήσαι σε κύριος ἐκ Σιων καὶ ἴδοις τὰ ἀγαθὰ Ιερουσαλημ πάσας τὰς ἡμέρας τῆς ζωῆς σου

Benedícat (He may bless) tibi (to you) Dóminus (the Lord) ex (from) Sion: et (and) vídeas (may you see) bona (good) Jerúsalem omnibus (all) diébus (the days) vitæ (of the life) tuæ (your)

video, vidi, vlsum, ere 2,  to see, behold; consider; experience, undergo, suffer, realize; keep watch, look for, meditate on

bonus, a, um, good;  the good; Of things that which is good as opposed to what is evi; good things, possessions, prosperity

DR	May the Lord bless you out of Sion: and may you see the good things of Jerusalem all the days of your life.
Brenton	May the Lord bless thee out of Sion; and mayest thou see the prosperity of Jerusalem all the days of thy life.
MD	Now the Lord bless thee from Sion, and mayest thou see Jerusalem prosper all the days of thy life
RSV	The LORD bless you from Zion! May you see the prosperity of Jerusalem all the days of your life!
Cover	The Lord from out of Sion shall so bless thee, that thou shalt see Jerusalem in prosperity all thy life long
Knox	May the Lord who dwells in Sion bless thee; mayest thou see Jerusalem in prosperity all thy life long.
Grail	May the Lord bless you from Zion in a happy Jerusalem all the days of your life!

St Augustine points out that some of the blessings already described, such as having children, while a blessing, is not always all that great a one, something more is needed, namely the good: 

Even to the birds was it said, Be fruitful and multiply. Do you wish to hold as a great blessing what was given unto birds? Who can be ignorant, that it was given indeed by the voice of God? But use these goods, if you receive them; and rather think how you may nourish those who have been born, than that others may be born. For it is not happiness to have children, but to have good ones.

Most of the modern translations use prosperity' for 'bona', but it really has a very broad meaning, as St John Chrysostom explains:

A different translator says, "And see the goods of Jerusalem." As good things he means the city, wealth, appearance, victories, honors, prosperity, good seasons, security, peace. All the days of your life.

Cassiodorus also develops this theme, saying:

By Jerusalem is meant "vision of peace," peace here being the invisible quality which will be visible when its Author the Lord Christ is beheld with blessed mind. So he prays that he may see in Jerusalem all the things that are good; for there the Lord Himself is beheld, and He makes those who gaze on Him eternal, revealing Himself in unbroken continuity. So in the spirit of prophecy he prays on the saints' behalf for what he knows can accrue to them...

It is important to note, too, that the phrase 'All the days of thy life' has an eschatological connotation, as St Robert Bellarmne explains:  

that you may see God, in whom are all the good things of Jerusalem, "all the days of thy life," forever, unto ages of ages; for as the soul is immortal, as is the body, too, after the short sleep of death, when it will rise immortal, unquestionably the good things we see here are not seen all the days of our life...the good things of the Jerusalem above are possessed by seeing them, as perfect happiness consists purely of the beatific vision as St. John, in his first Epistle says, "We shall be like to him," most blessed and happy, and almost gods, "because we shall see him as he is.

Psalm 127

Vulgate	Douay-Rheims
Canticum graduum.
1 Beáti omnes, qui timent Dóminum,* qui ámbulant in viis ejus.	Blessed are all they that fear the Lord: that walk in his ways.
2  Labóres mánuum tuárum quia manducábis: * beátus es, et bene tibi erit.	2 For you shall eat the labours of your hands: blessed are you, and it shall be well with you.
3  Uxor tua sicut vitis abúndans: * in latéribus domus tuæ.	3 Your wife as a fruitful vine, on the sides of your house.
4  Fílii tui sicut novéllæ olivárum: * in circúitu mensæ tuæ.	Your children as olive plants, round about your table.
5  Ecce sic benedicétur homo, * qui timet Dóminum.	4 Behold, thus shall the man be blessed that fears the Lord.
6  Benedícat tibi Dóminus ex Sion: *  et vídeas bona Jerúsalem ómnibus diébus vitæ tuæ.	5 May the Lord bless you out of Sion: and may you see the good things of Jerusalem all the days of your life.
7  Et vídeas fílios filiórum tuórum: * pacem super Israël.	6 And may you see your children's children, peace upon Israel.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

And you can find the final part in this series here.

Psalm 127 verse 5 - Thus shall the man be blessed, that fears the Lord

Blessing of the faithful
 Les Très Riches Heures du duc de Berry,
musée Condé, ms.65, f.56r. 

Verse 5 of Psalm 127 takes us back to the first of the steps on the ladder of humility, fear of God.

5	V/NV	Ecce sic benedicétur homo, * qui timet Dóminum.
	JH	Ecce sic benedicetur uiro qui timet Dominum.
		ἰδοὺ οὕτως εὐλογηθήσεται ἄνθρωπος ὁ φοβούμενος τὸν κύριον

  

Ecce (behold) sic (as) benedicétur (he shall be blessed) homo (the man) qui (who ) timet (he fears) Dóminum (the Lord)

benedico, dixi, dictum, ere 3  to bless, with dat. or ace; to praise, bless, give thanks to (God);  to be well pleased with, to take pleasure in

homo, inis, m (1) man, a human being. (2) mortal man as compared with God. (3) man, person, individual

DR	Behold, thus shall the man be blessed that fears the Lord.
Brenton	Behold, thus shall the man be blessed that fears the Lord.
MD	Behold, so shall the man be blessed, who feareth the Lord.
RSV	Lo, thus shall the man be blessed who fears the LORD.
Cover	Lo, thus shall the man be blessed that feareth the Lord.
Knox	Let a man serve the Lord, such is the blessing that awaits him.
Grail	Indeed thus shall be blessed the man who fears the Lord.

Notwithstanding the Knox translation, 'Ecce sic benedicetur'  is arguably best interpreted as part of a blessing formula rather than an admonition  to serve the Lord; it is a statement about the consequences of our orientation towards the Lord.

Cassiodorus notes that this verse of the psalm opens a new section:

He passes to the second section, in which with the most holy devotion he asks for a benediction on those fired to every good exertion by fear of the Lord. This is to make us realise how profitable is this fear over which the holy blessing is redoubled.

He suggests that this verse points to:

...the perfect end of the blessed man who fears the Lord. The words: Thus shall every man be blessed, as was clearly explained earlier, means "Thus shall every man deserve to be blessed who fears his Maker, who ceases to tremble at empty threats, who is filled with chaste fear of the Lord." Observe the order of words. He begins with: Behold, thus shall every man be blessed, and so that wanton fools should not appropriate this blessing, he added: That feareth the Lord.

Psalm 127

Vulgate	Douay-Rheims
Canticum graduum.
1 Beáti omnes, qui timent Dóminum,* qui ámbulant in viis ejus.	Blessed are all they that fear the Lord: that walk in his ways.
2  Labóres mánuum tuárum quia manducábis: * beátus es, et bene tibi erit.	2 For you shall eat the labours of your hands: blessed are you, and it shall be well with you.
3  Uxor tua sicut vitis abúndans: * in latéribus domus tuæ.	3 Your wife as a fruitful vine, on the sides of your house.
4  Fílii tui sicut novéllæ olivárum: * in circúitu mensæ tuæ.	Your children as olive plants, round about your table.
5  Ecce sic benedicétur homo, * qui timet Dóminum.	4 Behold, thus shall the man be blessed that fears the Lord.
6  Benedícat tibi Dóminus ex Sion: *  et vídeas bona Jerúsalem ómnibus diébus vitæ tuæ.	5 May the Lord bless you out of Sion: and may you see the good things of Jerusalem all the days of your life.
7  Et vídeas fílios filiórum tuórum: * pacem super Israël.	6 And may you see your children's children, peace upon Israel.
Gloria Patri et Filio et Spiritui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

And for the next part, continue on here.