Psalm 32 v6-9

Verses 6-9 of Psalm 32 point us to the Son as the Word of God.

6	V/OR	Verbo Dómini cæli firmáti sunt: * et spíritu oris ejus omnis virtus eórum.
	NV	Verbo Domini caeli facti sunt, et spiritu oris eius omnis virtus eorum.
	JH	Uerbo Domini caeli facti sunt,  et spiritu oris eius omnis ornatus eorum;
		τῷ λόγῳ τοῦ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν

Verbo (the word) Dómini (of the Lord) cæli (the heavens) firmáti sunt (they were established): * et (and) spíritu (by the spirit) oris (of the mouth) ejus (his) omnis (all) virtus (strength) eórum (of them).

This verse summarises Genesis 1:1-2, and includes important allusions to the Trinitarian nature of the work of creation in the words 'word' and 'spirit':

"In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters." 

verbum, i, n.,word, command, edict, also a promise; saying, speech; Law, the Eternal Son.

caelum, i, n., or caeli, orum, m.  heaven, the abode of God; the heavens as opposed to the earth; the air;

firmo, avi, atum, are  to strengthen, make firm or strong; establish, make stable or firm

spiritus, us, m.  breath;  wind;  breath of life, vital spirit; the soul; spirit, disposition; Divine assistance, grace

os, oris, n., the mouth.

virtus, utis, f   strength, power, might; an army, host; the angels.; the heavenly bodies, the sun, moon, and stars

DR	By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:
Brenton	By the word of the Lord the heavens were established; and all the host of them by the breath of his mouth.
Cover	By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth.
Grail	By his word the heavens were made, by the breath of his mouth all the stars.

Verse 6 attests to God as creator of all things, but it was also interpreted by the Fathers to speak of the new creation through faith in Christ.  Cassiodorus, for example, explains the Word' not only as Christ but also as the apostles and saints sent out to fill the earth with the 'preaching that bought salvation'.  St Thomas Aquinas summarises this mystical interpretation as follows:

Mystically, by 'heavens' are understood the apostles. These have been strengthened by the Word of the Lord, namely Christ or the Son of the Lord. This is his entreaty and teaching: 'I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren' (Luke 22:32). Again, their virtue is made firm through the holy spirit: 'Stay you in the city till you be endued with power from on high' (Luke 24:49).

7	V	Cóngregans sicut in utre aquas maris: * ponens in thesáuris abyssos.
	JH	congregans quasi in utre aquas maris, ponens in thesauris abyssos.
		τῷ λόγῳ τοῦ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν

Cóngregans (gathering/collecting) sicut (like/as) in utre (in the skin/vessel) aquas (the waters) maris (of the sea): * ponens (setting) in thesáuris (in the storehouses/treasuries) abyssos (the depths).

Genesis:  And God said, "Let there be a firmament in the midst of the waters, and let it separate the waters from the waters." And God made the firmament and separated the waters which were under the firmament from the waters which were above the firmament... (1:6-7)

congrego, avi, atum, are  to collect, gather together, assemble. .

uter, utris, m., the skin of an amimal used as a bottle for wine, oil, etc.; a bottle, vessel, wine-skin.  

aqua, ae, f., water

mare, is, n., the sea, the ocean.

pono, posui, itum, ere 3,  to put, place, lay, set.

thesaurus i m treasure, a treasury, storehouse

abyssus, i, f  the deep, i.e., the primitive chaos; the depths of the sea

DR	Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
Brenton	Who gathers the waters of the sea as in a bottle; who lays up the deeps in treasuries.
Cover	He gathereth the waters of the sea together, as it were upon an heap, and layeth up the deep, as in a treasure-house
Grail	He collects the waves of the ocean; he stores up the depths of the sea.

Again this verse can be read literally, as a reference to the cosmic waters of Genesis 1, or spiritually, as reference to the Church.  St Basil the Great, builds on the Genesis reference, making a link between the separation of the waters and baptism: 

"When we have been deemed worthy of knowledge face to face, we shall see also the depths in the storehouses of God. If you will gather together the sayings in Scripture about vessels, you will better  comprehend the prophetic meaning. Those, then, who are renewed day by day and who take new wine from the true vine, are said in the Gospel to be new vessels. But, they who have not yet put off the old man are old vessels, unable to be trusted for the reception of new wine. For, no one puts new wine into old wineskins, lest the wine be spilt, and those skins be entirely ruined, inasmuch as they are considered worthy of no excuse hereafter, if they spill the good new wine. New wine must be poured into fresh skins. The new and spiritual wine and that which is glowing with the Holy Spirit, the

perception of truth which never becomes old, must be put in the new man, who, because 'he always bears about in his body  the dying of Jesus,' might justly be said to be a new vessel."

  

8	V	Tímeat Dóminum omnis terra: * ab eo autem commoveántur omnes inhabitántes orbem.
	OR	timeat Dominum omnis terra ab ipso autem commoveantur universi et omnes qui habitant orbem
	NV	Timeat Dominum omnis terra, a facie autem eius formident omnes inhabitantes orbem.
	JH	Timeat Dominum omnis terra : ipsum formident uniuersi habitatores orbis;
		φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ ἀ{P'} αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην

Tímeat (Let them fear) Dóminum (the Lord) omnis (all) terra (the earth): * ab (from) eo (him) autem (but) commoveántur (let them be moved) omnes (all) inhabitántes (the inhabitants) orbem (on the earth).

commoveo, movi, motum, ere 2 to move, shake, agitate, disturb, waver, falter, hesitate, fail; tremble from fear,

inhabito, avi, atum, are to dwell, abide; to inhabit, dwell in (present participle=inhabitantes, in habitants, dwellers)

orbis, is, m., a circle, ring, anything round. the world, the earth

DR	Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.
Brenton	Let all the earth fear the Lord; and let all that dwell in the world be moved because of him.
Cover	Let all the earth fear the Lord; stand in awe of him, all ye that dwell in the world.
Grail	Let all the earth fear the Lord all who live in the world revere him.

Is this verse referring to fear of hell (servile fear) or reverent awe (filial fear)?  The Fathers generally see the first half of the psalm as dealing with fear of hell; the second as reflecting progress in the spiritual life.  St Basil, for example, suggests that there is a necessary progression in our lives, but we start from servile fear:

"Since the fear of the Lord is the beginning of knowledge, let those who are earthly minded be taught through fear. In fact, fear Is necessarily employed as introductory to true religion, but love, now taking over, brings to perfection those who have been prepared by a fear that is capable of knowledge. To the whole earth, therefore, Scripture advises fear. 'Let all the inhabitants of the world' it says, 'be in awe of him.' Let them make every movement, as it were, whether effected by the mind or by bodily action, according to the will of God. At least I understand the words, 'Let them be in awe of him' in this way. For example, let neither the eye be moved without God, nor the hand be put in motion without God, nor the heart think on things not well pleasing to God. In short, let them be in awe of no one else, and let nothing move them except the fear of God."

St Augustine puts it more succinctly:

"Let all the earth fear the Lord: let every sinner fear, that so he may cease to sin. Let all the inhabitants of the world stand in awe of Him: not of the terrors of men, or of any creature, but of Him let them stand in awe."

9	V	Quóniam ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt.
	JH	quia ipse mandauit, et factus est ; ipso praecipiente, stetit.
		ὅτι αὐτὸς εἶπεν καὶ ἐγενήθησαν αὐτὸς ἐνετείλατοκαὶ ἐκτίσθησαν

Quóniam (for /because) ipse (he himself) dixit (he spoke), et (and) facta sunt (they were made): * ipse (he himself) mandávit (he commanded), et (and) creáta sunt (they were created).

facio, feci, factum, ere 3,  to make, do, cause, bring to pass

mando, avi, atum, are to enjoin, order,

creo are avi atum  to create, bring into being

DR	For he spoke and they were made: he commanded and they were created.
Brenton	For he spoke, and they were made; he commanded, and they were created.
Cover	For he spoke, and it was done; he commanded, and it stood fast.
Grail	He spoke; and it came to be. He commanded; it sprang into being.

This verse brings us firmly back to the Christological interpretation of the psalm, for the use of the phrase 'All things were made through him' in John 1:3 is a reminder that the Word is Christ, who through the mystery of the Incarnation, dwelt among us. 

Psalm 32: Exsultáte, justi in Dómino

Vulgate	Douay-Rheims
Psalmus David.	A psalm for David.
1 Exsultáte, justi in Dómino: * rectos decet collaudátio.	Rejoice in the Lord, O you just: praise becomes the upright.
2  Confitémini Dómino in cíthara: * in psaltério decem chordárum psállite illi.	2 Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings
3  Cantáte ei cánticum novum: * bene psállite ei in vociferatióne.	3 Sing to him a new canticle, sing well unto him with a loud noise.
4  Quia rectum est verbum Dómini, * et ómnia ópera ejus in fide.	4 For the word of the Lord is right, and all his works are done with faithfulness.
5  Díligit misericórdiam et judícium: * misericórdia Dómini plena est terra.	5 He loves mercy and judgment; the earth is full of the mercy of the Lord.
6 Verbo Dómini cæli firmáti sunt: * et spíritu oris ejus omnis virtus eórum.	6 By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:
7  Cóngregans sicut in utre aquas maris: * ponens in thesáuris abyssos.	7 Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
8  Tímeat Dóminum omnis terra: * ab eo autem commoveántur omnes inhabitántes orbem.	8 Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.
9  Quóniam ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt.	9 For he spoke and they were made: he commanded and they were created.
10  Dóminus díssipat consília Géntium: * réprobat autem cogitatiónes populórum et réprobat consília príncipum.	10 The Lord brings to nought the counsels of nations; and he rejects the devices of people, and casts away the counsels of princes.
11  Consílium autem Dómini in ætérnum manet: * cogitatiónes cordis ejus in generatióne et generatiónem.	11 But the counsel of the Lord stands for ever: the thoughts of his heart to all generations.
12 Beáta gens, cujus est Dóminus, Deus ejus: * pópulus, quem elégit in hereditátem sibi.	12 Blessed is the nation whose God is the Lord: the people whom he has chosen for his inheritance.
13  De cælo respéxit Dóminus: * vidit omnes fílios hóminum.	13 The Lord has looked from heaven: he has beheld all the sons of men.
14  De præparáto habitáculo suo * respéxit super omnes, qui hábitant terram.	14 From his habitation which he has prepared, he has looked upon all that dwell on the earth.
15  Qui finxit sigillátim corda eórum: * qui intélligit ómnia ópera eórum.	15 He who has made the hearts of every one of them: who understands all their works.
16  Non salvátur rex per multam virtútem: * et gigas non salvábitur in multitúdine virtútis suæ.	16 The king is not saved by a great army: nor shall the giant be saved by his own great strength.
17  Fallax equus ad salútem: * in abundántia autem virtútis suæ non salvábitur.	17 Vain is the horse for safety: neither shall he be saved by the abundance of his strength.
18 Ecce óculi Dómini super metuéntes eum: * et in eis, qui sperant super misericórdia ejus :	18 Behold the eyes of the Lord are on them that fear him: and on them that hope in his mercy.
19  Ut éruat a morte ánimas eórum: * et alat eos in fame.	19 To deliver their souls from death; and feed them in famine.
20  Anima nostra sústinet Dóminum: * quóniam adjútor et protéctor noster est.	20 Our soul waits for the Lord: for he is our helper and protector.
21  Quia in eo lætábitur cor nostrum: * et in nómine sancto ejus sperávimus.	21 For in him our heart shall rejoice: and in his holy name we have trusted.
22  Fiat misericórdia tua, Dómine, super nos: * quemádmodum sperávimus in te.	22 Let your mercy, O Lord, be upon us, as we have hoped in you.

You can find the next set of notes in this series here.

Gradual Psalms - Introduction to Psalm 123

The second psalm of weekday Sext in the Benedictine office, Psalm 123, makes clear our total dependence on God.

In the previous psalm, the speaker has had enough, is sick of being treated with being an object of derision.  Here the psalmist rejoices because God has heard his plea and intervened to strengthen the souls of the people with faith and patience, and bring them safely through the raging waters and the hunter’s trap.

The psalm contrasts the helplessness of man in the face of his enemies, with God, the Creator of all and saviour of the people under attack.

Psalm 123: Nisi quia Dóminus erat in nobis 

Vulgate	Douay-Rheims
Canticum graduum
1  Nisi quia Dóminus erat in nobis, dicat nunc Israël: * nisi quia Dóminus erat in nobis,	If it had not been that the Lord was with us, let Israel now say: 2 If it had not been that the Lord was with us,
2  Cum exsúrgerent hómines in nos, * forte vivos deglutíssent nos:	When men rose up against us, 3 perhaps they had swallowed us up alive.
3  Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.	When their fury was enkindled against us, perhaps the waters had swallowed us up.
4  Torréntem pertransívit ánima nostra: * fórsitan pertransísset ánima nostra aquam intolerábilem.	5 Our soul has passed through a torrent: perhaps our soul had passed through a water insupportable.
5  Benedíctus Dóminus * qui non dedit nos, in captiónem déntibus eórum.	6 Blessed be the Lord, who has not given us to be a prey to their teeth.
6  Anima nostra sicut passer erépta est * de láqueo venántium.	7 Our soul has been delivered as a sparrow out of the snare of the fowlers.
7  Láqueus contrítus est, * et nos liberáti sumus.	The snare is broken, and we are delivered.
8  Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.	8 Our help is in the name of the Lord, who made heaven and earth

In the Hebrew Masoretic Text version (but not the Septuagint) this psalm, the fourth of the gradual psalms, is attributed to David.

There are also a number of minor differences in this psalm between the Masoretic Text and the Septuagint.

How to face trials

The psalm opens with a a formula that is an exhortation to prayer: ‘dicat nunc Israël’,  or 'let Israel say'.   It then provides two images of the dire straits the pilgrims finds themselves in: first a sea monster intent on swallowing them alive as they struggle, caught up in a raging flood (verses 2-5); and secondly of birds caught in a trap set by hunters (verses 6-7).

It seems to me to conjure up the image of a people facing certain death, a challenge faced by all too many Christians in our time.  And in this situation, it argues, what counts is not our own virtues, planning or resources, but God’s mercy and aid.

As in the previous psalm, the emphasis here is on cultivating patience and self-abandonment to God.

St John Chrysostom adds another key dimension to this message, stressing the importance of trials in building our character and virtue, and thus helping us progress towards perfection: great troubles bring forth great good for us and from us.

Song of the martyrs

Above all, the psalm reminds us that, in facing our noonday demons, it is the fate of the soul, not the body that counts: St Augustine portrays this psalm as the song of the martyrs, rejoicing that they have passed through the torrents and traps that afflict the body only, their souls resting safe with the Lord in heaven.  Pope Benedict XVI summarises his view thus:

‘St Augustine comments clearly on this Psalm. He first observes that it is fittingly sung by the "members of Christ who have reached blessedness". In particular, "it has been sung by the holy martyrs who, upon leaving this world are with Christ in joy, ready to take up incorrupt again those same bodies that were previously corruptible. In life they suffered torments in the body, but in eternity these torments will be transformed into ornaments of justice". However, in a second instance the Bishop of Hippo tells us that we too, not only the blessed in Heaven, can sing this Psalm with hope. He declares: "We too are enlivened by unfailing hope and will sing in exaltation. Indeed, the singers of this Psalm are not strangers to us.... Therefore, let us all sing with one heart: both the saints who already possess the crown as well as ourselves, who with affection and hope unite ourselves to their crown. Together we desire the life that we do not have here below, but that we will never obtain if we have not first desired it".’

The psalm contains a threefold profession of faith: faith that the Lord is with us in our trials (verse 1); that he will not abandon us to temptations (verse 6); and above all in that final triumphant statement, that the God who is creator of all things will save us (verse 8).

Psalm 122 verses 1-3

The opening verses of Psalm 122 instruct us to cultivate a sense of our total dependence on God.

1	V/NV/JH	Ad te levávi óculos meos, * qui hábitas in cælis.
	Septuagint	πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου τὸν κατοικοῦντα ἐν τῷ οὐρανῷ

Text notes: ‘Ad te’ (To you) is emphatic, that is, ‘to you only’.  Lifting the eyes (levavi oculos) suggests an attitude of prayer.

levo, avi, atum, are  to rise, lift up, elevate.

oculus, i, , the eye.

habito, avi, atum, are  to dwell, abide, live.

caelum, i, n., or caeli, orum, m.  heaven, the abode of God; the heavens as opposed to the earth; the air;

DR	To you have I lifted up my eyes, who dwell in heaven.
Brenton’s Septuagint	Unto thee who dwellest in heaven have I lifted up mine eyes.
MD	Unto Thee I lift up mine eyes, Who art enthroned in heaven
RSV	To thee I lift up my eyes, O thou who art enthroned in the heavens!
Cover	Unto thee lift I up mine eyes, O thou that dwellest in the heavens.

St Augustine puts the text in the context of the pilgrimage of life:

"What makes the heart of a Christian heavy? Because he is a pilgrim, and longs for his country. If your heart be heavy on this score, although you have been prosperous in the world, still thou dost groan: and if all things combine to render you prosperous, and this world smile upon you on every side, thou nevertheless groanest, because you see that you are set in a pilgrimage; and feelest that you have indeed happiness in the eyes of fools, but not as yet after the promise of Christ: this you seek with groans, this you seek with longings, and by longing ascendest, and while you ascend dost sing the Song of Degrees..."

The saint pictures our ascent in terms of Jacob's ladder:

"Where then are the ladders? For we behold so great an interval between heaven and earth, there is so wide a separation, and so great a space of regions between: we wish to climb there, we see no ladder; do we deceive ourselves, because we sing the Song of Degrees, that is, the Song of ascent? We ascend unto heaven, if we think of God, who has made ascending steps in the heart. What is to ascend in heart? To advance towards God. As every man who fails, does not descend, but falls: so every one who profits does ascend: but if he so profit, as to avoid pride: if he so ascend as not to fall: but if while he profits he become proud, in ascending he again falls. But that he may not be proud, what ought he to do? Let him lift up his eyes unto Him who dwells in heaven, let him not heed himself…" 

Our ascent is, of course, spiritual, not literal.   Though we only truly dwell in heaven after we die, there is a sense in which heaven can dwell in us even now:

"If, my brethren, we understand by heaven the firmament which we see with our bodily eyes, we shall indeed so err, as to imagine that we cannot ascend there without ladders, or some scaling machines: but if we ascend spiritually, we ought to understand heaven spiritually: if the ascent be in affection, heaven is in righteousness. What is then the heaven of God? All holy souls, all righteous souls. For the Apostles also, although they were on earth in the flesh, were heaven; for the Lord, enthroned in them, traversed the whole world. He then dwells in heaven. How?...How long are they the temple according to faith? As long as Christ dwells in them through faith; as the Apostle says, That Christ may dwell in your hearts through faith. But they are already heaven in whom God already dwells visibly, who see Him face to face; all the holy Apostles, all the holy Virtues, Powers, Thrones, Lordships, that heavenly Jerusalem, wanderers from whence we groan, and for which we pray with longing; and there God dwells."

2	V	Ecce sicut óculi servórum, * in mánibus dominórum suórum.
	NV	Ecce sicut oculi servorum ad manus dominorum suorum,
	JH	Ecce sicut oculi seruorum ad manum dominorum suorum,
	Sept	ἰδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν

ecce, adv.  lol see! behold

sicut, adv., as, just as, like.

servus, i, m., a slave, servant; servants of the Lord, devout men who keep the law; the people, i.e., the Israelites

in+abl - into , onto, against, for (the purpose of)

manus, us, ,  hand

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

DR	Behold as the eyes of servants are on the hands of their masters,
Brenton	Behold, as the eyes of servants are directed to the hands of their masters,
Cover	Behold, even as the eyes of servants look unto the hand of their masters,

Pope Benedict XVI sought to explain the analogy for modern readers:

The gaze of the Most High who "looks down on the sons of men to see if any are wise, if any seek God" (Ps 14[13]: 2), is often mentioned in the Psalter. The Psalmist, as we have heard, uses an image, that of the servant and slave who look to their master, waiting for him to make a decision that will set them free. Even if this scene is connected with the ancient world and its social structures, the idea is clear and full of meaning: the image taken from the world of the ancient East is intended to exalt the attachment of the poor, the hope of the oppressed and the availability of the just to the Lord. The person of prayer is waiting for the divine hands to move because they will act justly and destroy evil. This is why, in the Psalter, the one praying raises his hope-filled eyes to the Lord. "My eyes are always on the Lord; for he rescues my feet from the snare" (Ps 25[24]: 15), while "My eyes are wasted away from looking for my God" (Ps 69[68]: 4).

3	V	Sicut óculi ancíllæ in mánibus dóminæ suæ: * ita óculi nostri ad Dóminum, Deum nostrum, donec misereátur nostri.
	NV	sicut oculi ancillae ad manus dominae suae, ita oculi nostri ad Dominum Deum nostrum, donec misereatur nostri.
	JH	sicut oculi ancillae ad manum dominae suae, sic oculi nostri ad Dominum Deum nostrum, donec misereatur nostri.
	Sept	ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς κύριον τὸν θεὸν ἡμῶν ἕως οὗ οἰκτιρήσαι ἡμᾶς

Text notes: The sense is of complete dependence – just as the female slave (ancilla) is dependent (in the hands of) her mistresses’ whims, so we wait for God to have mercy on us.

ancilla, ae, a handmaid, maidservant.

ita – so, thus, even, in this manner

donec, conj., till, until

misereor, sertus sum, eri 2 to pity, have mercy on.

DR	As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.
Brenton	and as the eyes of a maidservant to the hands of her mistress; so our eyes are directed to the Lord our God, until he have mercy upon us.
Cover	and as the eyes of a maiden unto the hand of her mistress, even so our eyes wait upon the Lord our God, until he have mercy upon us.

St John Chrysostom points to the importance of the reference to mercy:

Note how those who had previously been summoned to direct their steps to God, and had been halfhearted and recalcitrant, now were made so much better by the experience of disaster as to be unwilling to desert him, and instead persisted in his service and sought his interests until he has pity on us. The psalmist did not say, "Until he pays," or "Until he gives a reward," but until he has mercy. You for your part, then, human being that you are, persist without fail, whether you receive or do not receive, and if you do not re­ceive, do not give up and you will receive. After all, if the importu­nity of a widow wore down that inflexible official, what excuse would you have for giving in, losing heart and becoming supine? Do you not see how the maidservants hang on the words of their mistresses, not permitting thought or eye to be distracted? Do like­wise in your case, too: follow God alone, ignore everything else, be one of his, and in every respect you will receive everything you ask to your advantage.

Cassiodorus provides an interesting commentary on the feminine imagery:

Some com­mentators wish to attach this verse too to the Lord, to the point of identifying the mistress with the Lord God, because of the text: Christ the power of God and the wisdom of God. But in case the difference of sex may alienate some people, the passage can perhaps be understood like this: earlier he made the comparison with servants and masters, and so that the female sex should not consider itself excluded, another parallel is provided for them, for the handmaid attends on the hands of her mistress as do male servants on the hands of their masters. Then follows the statement embracing both sexes, So are our eyes unto the Lord our God, until he have mercy on us. The preceding parallel is clarified by the use of so. Whether we seek some success from the Lord, or when we bear torments of mind or body, we always raise our eyes to the Lord. He also added our to eyes, so that both sexes could interpret this as spoken of themselves. He appended: Until he have mercy on us, to show that both men and women should patiently seek divine blessings, and continually make entreaty to Him. 

Psalm 122 - Ad te levavi

Vulgate	Douay-Rheims
Canticum graduum
1  Ad te levávi óculos meos, * qui hábitas in cælis.	To you have I lifted up my eyes, who dwell in heaven.
2  Ecce sicut óculi servórum, * in mánibus dominórum suórum.	2 Behold as the eyes of servants are on the hands of their masters,
3  Sicut óculi ancíllæ in mánibus dóminæ suæ: * ita óculi nostri ad Dóminum, Deum nostrum, donec misereátur nostri.	As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.
4  Miserére nostri, Dómine, miserére nostri: * quia multum repléti sumus despectióne:	3 Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt.
5  Quia multum repléta est ánima nostra: * oppróbrium abundántibus, et despéctio supérbis.	4 For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud