Placing ourselvs under God's protection - Psalm 126 (Gradual Psalm 8)

Psalm 126, the eighth Gradual Psalm, is the second psalm of Benedictine weekday None.  Cassiodorus summarises it as follows:

In the eighth, it is said that nothing remains of what any individual has performed by his own will; only the things built by the sponsorship of the Lord are most firmly established.

Vulgate	Douay-Rheims
Canticum graduum Salomonis.	A gradual canticle of Solomon.
1.  Nisi Dominus aedificaverit domum:*  in vanum laboraverunt qui aedificant eam.	Unless the Lord build the house, they labour in vain that build it.
2.  Nisi Dominus custodierit civitatem:* frustra vigilat qui custodit eam.	Unless the Lord keep the city, he watches in vain that keeps it.
3.  Vanum est vobis ante lucem surgere:* surgite, postquam sederitis, qui manducatis panem doloris.	2 It is vain for you to rise before light, rise after you have sitten, you that eat the bread of sorrow.
4.  Cum dederit dilectis suis somnum:* ecce hereditas Domini, filii merces, fructus ventris.	When he shall give sleep to his beloved, 3 behold the inheritance of the Lord are children: the reward, the fruit of the womb.
5.  Sicut sagittae in manu potentis:* ita filii excussorum.	4 As arrows in the hand of the mighty, so the children of them that have been shaken.
6.  Beatus vir, qui implevit desiderium suum ex ipsis:* non confundetur cum loquetur inimicis suis in porta.	5 Blessed is the man that has filled the desire with them; he shall not be confounded when he shall speak to his enemies in the gate

As I don't have space, in this current Lenten series, to look at this important psalm verse by verse as it deserves, I thought I would save giving you my take on it until after Easter, and in the meantime provide for your meditation a General Audience on it of Pope Benedict XVI from 31 August 2005:

Psalm 127[126], just proclaimed, places a motion picture before our eyes: a house under construction, the city with its watchmen, family life, night watches, daily work, the little and great secrets of existence. However, a crucial presence towers over everything, the presence of the Lord who watches over the works of man, as the incisive opening of the Psalm suggests: "If the Lord does not build the house, in vain do its builders labour" (v. 1).   

Indeed, a sound society is born from the commitment of all its members, but it needs the blessing and support of that God who, unfortunately, is too often excluded or ignored.  The Book of Proverbs emphasizes the primacy of divine action for a community's well-being and does so radically, asserting: "It is the Lord's blessing that brings wealth, and no effort can substitute for it" (Prv 10: 22). 

This sapiential Psalm, fruit of meditation on the reality of everyday life, is built mainly on a contrast: without the Lord, in vain does one seek to construct a stable house, to build a secure city, to bring our own efforts to fruition (cf. Ps 127[126]: 1-2).  With the Lord, instead, there is prosperity and fruitfulness, a peaceful family richly endowed with children, a well-fortified and protected city, free of constant worry and insecurity (cf. vv. 3-5). 

The text opens with a reference to the Lord, portrayed as a builder of houses and a watchman on guard over the city (cf. Ps 121[120]: 1-8). Man goes out in the morning to toil at a job to support the family and serve the development of society. It is work that consumes his energy, making his brow sweat all day long (cf. Ps 127[126]: 2).3. Well, the Psalmist, although he recognizes the importance of work, does not hesitate to say that all this work is useless if God is not beside the labourer. And he affirms that God even goes so far as to reward his friends' sleep. Thus, the Psalmist desires to exalt the primacy of divine grace that impresses substance and value on human action, although it is marked by limitations and transience.  In the serene and faithful abandonment of our freedom to the Lord, our work also becomes solid, capable of bearing lasting fruit. Thus, our "sleep" becomes rest blessed by God and destined to seal an activity that has meaning and coherence. 

At this point we move on to the other scene outlined in our Psalm. The Lord offers the gift of children, seen as a blessing and a grace, a sign of life that continues and of the history of salvation extending to new stages (cf. v. 3). The Psalmist extols in particular "the sons of youth": the father who has had sons in his youth will not only see them in their full vigour, but they will be his support in old age. He will be able, therefore, to face the future confidently, like a warrior, armed with a quiver of those victorious pointed "arrows" that are his sons (cf. vv. 4-5). 

The purpose of this image, taken from the culture of the time, is to celebrate the safety, stability and strength found in a large family, such as is presented anew in the subsequent Psalm 128[127], in which the portrait of a happy family is sketched. The last picture shows a father surrounded by his sons, who is welcomed with respect at the city gates, the seat of public life. Begetting is thus a gift that brings life and well-being to society. We are aware of this in our days in the face of nations that are deprived, by the demographic loss, of the freshness and energy of a future embodied by children. However, the blessing of God's presence, the source of life and hope, towers over it all. 

Spiritual authors have often made use of Psalm 127[126] to exalt this divine presence, crucial to advancing on the path of good and of the Kingdom of God. Thus, the monk Isaiah (who died in Gaza in 491), recalling the example of the ancient patriarchs and prophets, taught in his Asceticon (Logos 4, 118): "They placed themselves under God's protection, imploring his assistance, without putting their trust in some work they accomplished. And for them, God's protection was a fortified city, because they knew that without God's help they were powerless; and their humility made them say, with the Psalmist: "If the Lord does not watch over the city, in vain does the watchman keep vigil'" (Recueil Ascétique, Abbey of Bellefontaine 1976, pp. 74-75). Thus, it is also true today that only communion with the Lord can safeguard our houses and our cities.

And you can either go on to the next part in this Lenten series, or to more detailed notes on the psalm.

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

Psalm 121 verses 4-6

Verses 4-6 of Psalm 121:

4	V	Illuc enim ascendérunt tribus, tribus Dómini: * testimónium Israël ad confiténdum nómini Dómini.
	NV	Illuc enim ascenderunt tribus, tribus Domini, testimonium Israel, ad confitendum nomini Domini.
	JH	quia ibi ascenderunt tribus, tribus Domini, testimonium Israhel, ad confitendum nomini Domini.
	Sept.	ἐκεῖ γὰρ ἀνέβησαν αἱ φυλαί φυλαὶ κυρίου μαρτύριον τῷ Ισραηλ τοῦ ἐξομολογήσασθαι τῷ ὀνόματι κυρίου

Text notes:  Literally this verse is ‘For to that place (Illuc enim i.e., to Jerusalem) went up (ascenderunt) the tribes (tribus), the tribes of the Lord (tribus Domini): [it is] a law (testimonium) for Israel for praising/in order to praise (confitendum) the name of the Lord (nomini Domini)’.  The reference to it being a law for the tribes (the repetition implies ‘every tribe’) to go to Jerusalem refers to the requirement for all males to go to Jerusalem on the three great Jewish feasts of the year (Ex 23:17).

illuc, adv.  thither, to that place; there, in that place.

ascendo, scendi, scensum, ere 3  to go up, ascend.

tribus, us, a division of the people, a tribe; the twelve tribes of Israel;all the tribes of the earth, all peoples.

testimonium, ii n. witness, testimony; the Law; mostly pi., precepts, commandments, ordinances, statutes,

judgments, testimonies.

confiteor, fessus sum, eri 2  to praise, give thanks; to confess, acknowledge one's guilt.

nomen, inis, n. name.

DR	For thither did the tribes go up, the tribes of the Lord: the testimony of Israel, to praise the name of the Lord.
MD	Whither the tribes go up, the tribes of the Lord; it is a law for Israel; there to praise the name of the Lord.
Brenton	For thither the tribes went up, the tribes of the Lord, as a testimony for Israel, to give thanks unto the name of the Lord.
Cover	For thither the tribes go up, even the tribes of the Lord, to testify unto Israel, to give thanks unto the Name of the Lord.
Grail	It is there that the tribes go up, the tribes of the Lord. For Israel's law it is, there to praise the Lord's name.

5	V	Quia illic sedérunt sedes in judício, * sedes super domum david.
	NV	Quia illic sederunt sedes ad iudicium, sedes domus David.
	JH	Quia ibi sederunt sedes in iudicio, sedes domui Dauid.
	Septuagint	ὅτι ἐκεῖ ἐκάθισαν θρόνοι εἰς κρίσιν θρόνοι ἐπὶ οἶκον Δαυιδ

Text notes: Sedes here means seats or thrones, the inheritance of David’s descendants and the place where difficult cases could be appealed.  The twentieth century commentaries often suggest that ‘super’ reflects a translation error in the Septuagint, and the neo-Vulgate corrects it to ‘the seats of the house of David’.  I’m not entirely convinced that it is an error however  – if one sees it as a reference to Christ, he does indeed sit over the top of the Davidic Kings, linking up nicely with the New Testament discussion of Psalm 110 on the lack of subordination of the Messiah to David, and foreshadowing the last Judgment.

quia, conj. for, because, that.

illic, adv.  Of place: there, in that place; Of time: then

sedeo, sedi, sessum, ere 2, to sit; rest; dwell, live; to sit with,  hold converse with,  consult; to sit on a throne, to rule, reign

sedes, is,  a seat, throne. a judge or king

judicium, ii, n.  judgment;  law, commandment; the power, or faculty of judging wisely; justice; cause.

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

domus, us,  a house, structure Domus David, the house of David, the Davidic dynasty.

DR	Because their seats have sat in judgment, seats upon the house of David
MD	For there stand the seats of judgment, the seats of the house of David.
Brenton	For there are set thrones for judgment, even thrones for the house of David.
Cover	For there is the seat of judgment, even the seat of the house of David.
Grail	There were set the thrones of judgment of the house of David.

St Augustine interprets this verse allegorically, as a reference to wisdom:

"...If therefore heaven be the seat of God, and the Apostles are heaven; they themselves have become the seat of God, the throne of God. It is said in another passage: The soul of the righteous is the throne of wisdom. A great truth, a great truth, is declared; the throne of wisdom is the soul of the righteous; that is, wisdom sits in the soul of the righteous as it were in her chair, in her throne, and thence judges whatsoever she judges... And who are the seats? They of whom it is said, The soul of the righteous is the seat of wisdom. Who are the seats? The heavens. Who are the heavens? Heaven. What is heaven? That of which the Lord says, Heaven is My seat. Isaiah 66:1 The righteous then themselves are the seats; and have seats; and seats shall be seated in that Jerusalem. For what purpose? For judgment."

6	V	Rogáte quæ ad pacem sunt Jerúsalem: * et abundántia diligéntibus te:
	NV	Rogate, quae ad pacem sunt Ierusalem: “ Securi sint diligentes te!
	JH	Rogate pacem Hierusalem: sit bene his qui diligunt te.
	Sept.	ἐρωτήσατε δὴ τὰ εἰς εἰρήνην τὴν Ιερουσαλημ καὶ εὐθηνία τοῖς ἀγαπῶσίν σε

Text notes: The Neo-Vulgate removes the possible ambiguity in the second phrase, aligning it with the Hebrew to say ‘may there be abundance for those who love you’.

rogo, avi, atum, are, to entreat, ask, pray.

pax, pacis,  peace, blessings, prosperity, etc

abundantia, ae, /.  greatness, abundance; prosperity, abundance.

diligo, lexi, lectum, ere 3  to love; to flatter, make pretence of loving.

DR	Pray for the things that are for the peace of Jerusalem: and abundance for them that love you.
MD	Pray now for peace upon Jerusalem: May they that love thee prosper
Brenton	Pray now for the peace of Jerusalem: and let there be prosperity to them that love thee.
Cover	O pray for the peace of Jerusalem; they shall prosper that love thee.
Grail	For the peace of Jerusalem pray: "Peace be to your homes!

What does it mean to be the city of peace?  Pope Benedict XVI commented:

We now come to the final invocation (cf. v. 6-9). It is marked throughout by the Jewish word shalom, "peace", traditionally considered to be the etymological root of Jerushalajim, the Holy City itself, interpreted as "city of peace". It is well known that shalom alludes to the messianic peace that in itself brings joy, prosperity, goodness and abundance.

Psalm 121: Laetatus sum

Vulgate	Douay-Rheims
Canticum graduum.
1  Lætátus sum in his, quæ dicta sunt mihi: *  In domum Dómini íbimus.	I rejoiced at the things that were said to me: We shall go into the house of the Lord.
2  Stantes erant pedes nostri, * in átriis tuis, Jerúsalem.	2 Our feet were standing in your courts, O Jerusalem.
3  Jerúsalem, quæ ædificátur ut cívitas: * cujus participátio ejus in idípsum.	3 Jerusalem, which is built as a city, which is compact together.
4  Illuc enim ascendérunt tribus, tribus Dómini: * testimónium Israël ad confiténdum nómini Dómini.	4 For thither did the tribes go up, the tribes of the Lord: the testimony of Israel, to praise the name of the Lord.
5  Quia illic sedérunt sedes in judício, * sedes super domum David.	5 Because their seats have sat in judgment, seats upon the house of David.
6  Rogáte quæ ad pacem sunt Jerúsalem: * et abundántia diligéntibus te:	6 Pray for the things that are for the peace of Jerusalem: and abundance for them that love you.
7  Fiat pax in virtúte tua: * et abundántia in túrribus tuis.	7 Let peace be in your strength: and abundance in your towers
8  Propter fratres meos, et próximos meos, * loquébar pacem de te:	8 For the sake of my brethren, and of my neighbours, I spoke peace of you.
9  Propter domum Dómini, Dei nostri, * quæsívi bona tibi.	9 Because of the house of the Lord our God, I have sought good things for you.