Showing posts with label Ps 134. Show all posts
Showing posts with label Ps 134. Show all posts

Tuesday, February 11, 2014

Psalm 134 verses 19-21

Reconstruction of the temple of Jerusalem.
From William of Tyre, Histoire d'Outremer.

The last three verses of Psalm 134 are an injunction for all those who know truth to praise God, bringing us back to the liturgical context of the psalm, for above all, God's chosen people are those who worship him through the Church.  Pope Benedict XVI explained:

"...Psalm 135[134] concludes with a liturgical blessing (cf. vv. 19-21) that introduces a series of figures who feature in the cult practised in the temple of Zion (cf. Ps 115[113B]: 9-13). From the whole community gathered in the temple, a blessing rises in unison to God, Creator of the universe and Saviour of his people in history, expressed in their different voices and in the humility of faith. The liturgy is the privileged place in which to hear the divine Word which makes present the Lord's saving acts; but it is also the context in which the community raises its prayer celebrating divine love. God and man meet each other in an embrace of salvation that finds fulfilment precisely in the liturgical celebration. We might say that this is almost a definition of the liturgy:  it brings about an embrace of salvation between God and man."

Verses 19-20

Verses 19 and 20 mirror fairly closely the concluding verses of Psalm 113, as the table below illustrates:

Psalm 113
Psalm 134
17  Domus Israël sperávit in Dómino: * adjútor eórum et protéctor eórum est,
18  Domus Aaron sperávit in Dómino: * adjútor eórum et protéctor eórum est,

19  Qui timent Dóminum, speravérunt in Dómino: * adjútor eórum et protéctor eórum est.
19 Domus Israël, benedicite Domino;

domus Aaron, benedicite Domino.
20 Domus Levi, benedicite Domino; 

qui timetis Dominum, benedicite Domino.



Instead of instructing us to trust in him as our help and protector, though, as Psalm 113 does, this psalm invites us to bless him, or thank him for all he has given us: benedicite is an imperative, an order to 'bless', so the repeated phrase 'benedicite Domino' means literally 'give blessing to the Lord' (bless the Lord).  The three houses named represent all Israel (the whole Church), the priests and ministers (house of Aaron and Levi), and 'all you who fear the Lord'.

Bellarmine links it to the previous verses on false idols saying:

"Having compared the true with the false gods, he now institutes a comparison between their relative worshippers, and , by way of imprecation, predicts that the votaries of the former would be like their idols, dumb, blind and deaf as regards the seeking for and finding, and praising, what is truly good, and he invites the servants of the true God to bless the Lord, for they, as being images of the living God, see, hear, and speak, and therefore bound to exercise their tongue in praising that God, from whom they have the senses of feeling, life, and understanding...."

 Verse 21

21
V/NV
Benedíctus Dóminus ex sion, * qui hábitat in Jerúsalem

εὐλογητὸς κύριος ἐκ Σιων ὁ κατοικῶν Ιερουσαλημ

Benedictus (Blessed) Dominus (the Lord) ex Sion (from Sion), qui (who) habitat (lives) in Jerusalem.

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


DR
Blessed be the Lord out of Sion, who dwells in Jerusalem.
Brenton
Blessed in Sion be the Lord, who dwells in Jerusalem.
Cover
Praised be the Lord out of Sion, who dwelleth at Jerusalem.
Knox
Here, in Sion his dwelling-place, here, in Jerusalem, let the Lord’s name be blessed.

Verse 21 can, the Fathers point out, can be interpreted as alluding to both this world and the next.

Chrysostom provides an exposition of the importance of the Temple which we can equally apply to our churches today:

"Now once again he makes mention of Sion and Jerusalem: since it was there he developed for them the elements of their way of life, the practice of worship had its basis there, and there they were schooled and kept in order, he wanted to make those places holy with a name of God's giving so that once made venerable they might be more of an object of care at their hands, once an object of care they might be more attractive to them, once attractive they might attach them to worship, and once having attached them they might lead them to greater virtue, which was the reason for everything."

But of course, the verse also invites us to look to heaven, and that future we hope to enjoy through the grace of God.  

Psalm 134 (135) – Laudate nomen Domini
Vulgate
Douay-Rheims
Alleluja.
Alleluia
1 Laudáte nomen Dómini, * laudáte, servi Dóminum.
Praise the name of the Lord: O you his servants, praise the Lord:
2  Qui statis in domo Dómini, * in átriis domus Dei nostri.
2 You that stand in the house of the Lord, in the courts of the house of our God.
3  Laudáte Dóminum, quia bonus Dóminus: * psállite nómini ejus, quóniam suáve.
3 Praise the Lord, for the Lord is good: sing to his name, for it is sweet.
4  Quóniam Jacob elégit sibi Dóminus, * Israël in possessiónem sibi.
4 For the Lord has chosen Jacob unto himself: Israel for his own possession.
5  Quia ego cognóvi quod magnus est Dóminus, * et Deus noster præ ómnibus diis.
5 For I have known that the Lord is great, and our God is above all gods.
6  Omnia quæcúmque vóluit, Dóminus fecit in cælo, et in terra, * in mari, et in ómnibus abyssis.
6 Whatsoever the Lord pleased he has done, in heaven, in earth, in the sea, and in all the deeps.
7  Edúcens nubes ab extrémo terræ: * fúlgura in plúviam fecit.
7 He brings up clouds from the end of the earth: he has made lightnings for the rain. He brings forth winds out of his stores:
8  Qui prodúcit ventos de thesáuris suis: * qui percússit primogénita Ægypti ab hómine usque ad pecus.
8 He slew the firstborn of Egypt from man even unto beast.
9  Et misit signa, et prodígia in médio tui, Ægypte: * in Pharaónem, et in omnes servos ejus.
9 He sent forth signs and wonders in the midst of you, O Egypt: upon Pharao, and upon all his servants.
10  Qui percússit gentes multas: * et occídit reges fortes:
10 He smote many nations, and slew mighty kings:
11  Sehon, regem Amorrhæórum, et Og, regem Basan, * et ómnia regna Chánaan.
11 Sehon king of the Amorrhites, and Og king of Basan, and all the kingdoms of Chanaan.
12  Et dedit terram eórum hereditátem, * hereditátem Israël, pópulo suo.
12 And gave their land for an inheritance, for an inheritance to his people Israel.
13  Dómine, nomen tuum in ætérnum: * Dómine, memoriále tuum in generatiónem et generatiónem.
13 Your name, O Lord, is for ever: your memorial, O Lord, unto all generations.
14  Quia judicábit Dóminus pópulum suum: * et in servis suis deprecábitur
14 For the Lord will judge his people, and will be entreated in favour of his servants.
15  Simulácra Géntium argéntum et aurum: * ópera mánuum hóminum.
15 The idols of the Gentiles are silver and gold, the works of men's hands.
16  Os habent, et non loquéntur: * óculos habent, et non vidébunt.
16 They have a mouth, but they speak not: they have eyes, but they see not.
17  Aures habent, et non áudient: * neque enim est spíritus in ore ipsórum.
17 They have ears, but they hear not: neither is there any breath in their mouths.
18  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.
18 Let them that make them be like to them: and every one that trusts in them.
19  Domus Israël,  benedícite Dómino: * domus Aaron, benedícite Dómino.
19 Bless the Lord, O house of Israel: bless the Lord, O house of Aaron.
20  Domus Levi, benedícite Dómino: * qui timétis Dóminum, benedícite Dómino.
20 Bless the Lord, O house of Levi: you that fear the Lord, bless the Lord.
21  Benedíctus Dóminus ex Sion, * qui hábitat in Jerúsalem.
21 Blessed be the Lord out of Sion, who dwells in Jerusalem.

And that concludes this series on Psalm 134. But you can find an introduction to the next psalm of Wednesday Vespers, Psalm 135, here.

Monday, February 10, 2014

Psalm 134: verses 13-18



Verses 13-14 of Psalm 134 provide an introduction to a section on the uselessness of idols, a section that is almost identical to that contained in Psalm 113.  

13
V/NV
Dómine, nomen tuum in ætérnum: * Dómine, memoriále tuum in generatiónem et generatiónem.
JH
Domine, nomen tuimi in aeternum ; Domine, memoriale tuum in generatione et generatione.

κύριε τὸ ὄνομά σου εἰς τὸν αἰῶνα κύριε τὸ μνημόσυνόν σου εἰς γενεὰν καὶ γενεάν

Domine (O Lord), nomen (name) tuum (your) in æternum (forever) Domine (O Lord), memoriale (memorial) tuum (your) in generationem et generationem (from generation to generation).

memoriale is n memorial, remembrance
generatio, onis, f, a begetting, generating, generation "for ever and ever."

DR
Your name, O Lord, is for ever: your memorial, O Lord, unto all generations.
Brenton
O Lord, thy name endures for ever, and thy memorial to all generations. 
MD
O Lord Thy Name endureth forever, Thy mercy O Lord for all generations
Cover
Thy Name, O Lord, endureth for ever; so doth thy memorial, O Lord, from one generation to another.
Knox
Lord, thy name abides for ever; age succeeds age, and thou art ever unforgotten.

The Navarre commentary on this psalm suggests that this and the next verse serve as reminders that redemption is an ongoing process: as Pope Benedict XVI commented on this psalm in a General Audience:

"On the one hand rises the figure of the living, personal God who is the centre of authentic faith (cf. vv. 13-14). His is an effective and saving presence; the Lord is not an immobile, absent reality but a living person who "guides" his faithful, "takes pity" on them and sustains them with his power and love."

14
V
Quia judicábit Dóminus pópulum suum: * et in servis suis deprecábitur.
NV
Quia iudicabit Dominus populum suum et servorum suorum miserebitur.
JH
Quia iudicabit Dominus populum suum, et in seruos suos erit placabilis.

ὅτι κρινεῖ κύριος τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται

Quia (for) judicabit (he will judge) Dominus (the Lord) populum (people) suum (his), et (and) in (into, to) servis (of the servants) suis (his) deprecabitur (he will be entreated).

deprecor, atus sum, ari,  to entreat, to be entreated, supplicated


DR
For the Lord will judge his people, and will be entreated in favour of his servants.
Brenton
For the Lord shall judge his people, and comfort himself concerning his servants. 
MD
The Lord procureth justice for his people, and he is gracious to his servants.
RSV
For the LORD will vindicate his people, and have compassion on his servants.
Cover
For the Lord will avenge his people, and be gracious unto his servants.
Knox
The Lord defends his people, takes pity on his servants.

Cassiodorus points out that God has sent us many helps: great miracles, prophets, and even is own son. He is always open to our prayers of repentance.  Yet if we persist in hard-hearted obstinacy, we will surely be judged harshly.

Verses 15-18

Verses 15-18 are a slightly shorter version of Psalm 113:12-16.  The table below compares the two versions (italics indicates differences between them):

Psalm 113
Psalm 134
12  Simulácra géntium argéntum, et aurum, * ópera mánuum hóminum.
13  Os habent, et non loquéntur: * óculos habent, et non vidébunt.
14  Aures habent, et non áudient: * nares habent, et non odorábunt.
15  Manus habent, et non palpábunt: pedes habent, et non ambulábunt: * non clamábunt in gútture suo.
16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.

15 Simulacra gentium argentum et aurum, opera manuum hominum.
16 Os habent, et non loquentur; oculos habent, et non videbunt.
17 Aures habent, et non audient; neque enim est spiritus in ore ipsorum.



 18 Similes illis fiant qui faciunt ea, et omnes qui confidunt in eis.


You can find detailed notes on these verses deriding the demons and other false gods of the pagans in the context of Psalm 113 starting here, but for here let Pope Benedict XVI's comments on the verses suffice:

"At this point, on the other hand, idolatry emerges (cf. vv. 15-18), an expression of a distorted and misleading religiosity. In fact, the idol is merely "a work of human hands", a product of human desires, hence, powerless to overcome the limitations of creatures.

Indeed, it has a human form with a mouth, eyes, ears and throat, but it is inert, lifeless, like an inanimate statue (cf. Ps 115[113B]: 4-8).

Those who worship these dead realities are destined to resemble them, impotent, fragile and inert. This description of idolatry as false religion clearly conveys man's eternal temptation to seek salvation in the "work of his hands", placing hope in riches, power, in success and material things.

Unfortunately, what the Prophet Isaiah had already effectively described happens to the person who moves along these lines, who worships riches:  "He feeds on ashes; a deluded mind has led him astray, and he cannot deliver himself or say, "Is there not a lie in my right hand?'" (Is 44: 20)."

Psalm 134 (135) – Laudate nomen Domini
Vulgate
Douay-Rheims
Alleluja.
Alleluia
1 Laudáte nomen Dómini, * laudáte, servi Dóminum.
Praise the name of the Lord: O you his servants, praise the Lord:
2  Qui statis in domo Dómini, * in átriis domus Dei nostri.
2 You that stand in the house of the Lord, in the courts of the house of our God.
3  Laudáte Dóminum, quia bonus Dóminus: * psállite nómini ejus, quóniam suáve.
3 Praise the Lord, for the Lord is good: sing to his name, for it is sweet.
4  Quóniam Jacob elégit sibi Dóminus, * Israël in possessiónem sibi.
4 For the Lord has chosen Jacob unto himself: Israel for his own possession.
5  Quia ego cognóvi quod magnus est Dóminus, * et Deus noster præ ómnibus diis.
5 For I have known that the Lord is great, and our God is above all gods.
6  Omnia quæcúmque vóluit, Dóminus fecit in cælo, et in terra, * in mari, et in ómnibus abyssis.
6 Whatsoever the Lord pleased he has done, in heaven, in earth, in the sea, and in all the deeps.
7  Edúcens nubes ab extrémo terræ: * fúlgura in plúviam fecit.
7 He brings up clouds from the end of the earth: he has made lightnings for the rain. He brings forth winds out of his stores:
8  Qui prodúcit ventos de thesáuris suis: * qui percússit primogénita Ægypti ab hómine usque ad pecus.
8 He slew the firstborn of Egypt from man even unto beast.
9  Et misit signa, et prodígia in médio tui, Ægypte: * in Pharaónem, et in omnes servos ejus.
9 He sent forth signs and wonders in the midst of you, O Egypt: upon Pharao, and upon all his servants.
10  Qui percússit gentes multas: * et occídit reges fortes:
10 He smote many nations, and slew mighty kings:
11  Sehon, regem Amorrhæórum, et Og, regem Basan, * et ómnia regna Chánaan.
11 Sehon king of the Amorrhites, and Og king of Basan, and all the kingdoms of Chanaan.
12  Et dedit terram eórum hereditátem, * hereditátem Israël, pópulo suo.
12 And gave their land for an inheritance, for an inheritance to his people Israel.
13  Dómine, nomen tuum in ætérnum: * Dómine, memoriále tuum in generatiónem et generatiónem.
13 Your name, O Lord, is for ever: your memorial, O Lord, unto all generations.
14  Quia judicábit Dóminus pópulum suum: * et in servis suis deprecábitur
14 For the Lord will judge his people, and will be entreated in favour of his servants.
15  Simulácra Géntium argéntum et aurum: * ópera mánuum hóminum.
15 The idols of the Gentiles are silver and gold, the works of men's hands.
16  Os habent, et non loquéntur: * óculos habent, et non vidébunt.
16 They have a mouth, but they speak not: they have eyes, but they see not.
17  Aures habent, et non áudient: * neque enim est spíritus in ore ipsórum.
17 They have ears, but they hear not: neither is there any breath in their mouths.
18  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.
18 Let them that make them be like to them: and every one that trusts in them.
19  Domus Israël,  benedícite Dómino: * domus Aaron, benedícite Dómino.
19 Bless the Lord, O house of Israel: bless the Lord, O house of Aaron.
20  Domus Levi, benedícite Dómino: * qui timétis Dóminum, benedícite Dómino.
20 Bless the Lord, O house of Levi: you that fear the Lord, bless the Lord.
21  Benedíctus Dóminus ex Sion, * qui hábitat in Jerúsalem.
21 Blessed be the Lord out of Sion, who dwells in Jerusalem.

And for the final part in this series on Psalm 134, continue on here.

Friday, February 7, 2014

Psalm 134 verses 8b-12

Lamentations over the Death of the First-Born of Egypt
Charles Sprague Pearce (1877),
The previous section of Psalm 134 deals with God's role as creator of the universe.  This next section reminds of us dominion over history, pointing to the two interventions of God that enabled the Jews to enter the promised land, namely their release from Egypt, and their defeat of kings in the lands promised to them.

There are I think, three key take out messages from these verses: first to remember that God has deliberately chosen us, and that this choice has consequences, for God will ensure our enemies are defeated; secondly, to take heed of God's will for ourselves and our nation, and do our best to help effect it, to co-operate with grace rather than to reject it; and thirdly to be prepared to fight to get to heaven.

The content of these verses, as the table below illustrates, is virtually identical to verses 10-11&17-21 of the next psalm of Wednesday Vespers, Psalm 135, save for the addition in the latter of the refrain 'quoniam in aeternam misericordia ejus' (for his mercy endures forever) after each phrase.

8B
V/NV
qui percússit primogénita ægypti ab hómine usque ad pecus.
JH
Qui percussit primitiua Aegypti, ab homine usque ad pecus.

ὃς ἐπάταξεν τὰ πρωτότοκα Αἰγύπτου ἀπὸ ἀνθρώπου ἕως κτήνους 

qui (who) percússit (he slew) primogénita (the first born) ægypti (of Egypt) ab hómine (from men) usque  (even including) ad pecus (to the cattle/beasts).

percuto, cussi, cussum, ere 3  to smite, strike; to kill, slay.
primogenitum i n first born
usque, adv., to, up to, as far as; till, as far as; to express an extreme degree.
pecus, oris, n., pi., cattle, beasts

DR
He slew the firstborn of Egypt from man even unto beast.
Brenton
Who smote the first-born of Egypt, both of man and beast. 
MD
He smote the first-born of Egypt from man down to cattle.
Cover
bringing the winds out of his treasures. He smote the first-born of Egypt, both of man and beast.

9
V/NV
Et misit signa, et prodígia in médio tui, ægypte: * in pharaónem, et in omnes servos ejus.
JH
Misit signa et portenta in medio tui, Aegypte, in Pharao et in cunctos seruos eius.

ἐξαπέστειλεν σημεῖα καὶ τέρατα ἐν μέσῳ σου Αἴγυπτε ἐν Φαραω καὶ ἐν πᾶσι τοῖς δούλοις αὐτοῦ

Et (and) misit (he sent) signa (signs) et (and) prodigia (wonders) in medio (in the midst) tui (of you), Ægypte (Egypt): in Pharaonem (on Pharaoh), et (and) in omnes (on all) servos (the servants) ejus (his).

mitto, misi, missum, ere 3,  to send; cast out,
signum, i, n., a sign, token; a portent; signs, wonders, miracles; military standards.
prodigium ii n a wonder, portent

DR
He sent forth signs and wonders in the midst of you, O Egypt: upon Pharao, and upon all his servants.
Brenton
He sent signs and wonders into the midst of thee, O Egypt, on Pharao, and on all his servants. 
MD
He wrought signs and wonders in thee, Egypt, and Pharao and all his servants.
Cover
He hath sent tokens and wonders into the midst of thee, O thou land of Egypt, upon Pharaoh, and all his servants.

We often acknowledge God's role as creator of the world; we are often more reluctant to acknowledge his ongoing interventions in history.  This verse refers to perhaps the most important object lesson of this, namely the plagues of Egypt.  God told Moses to ask Pharaoh to free the people; unsurprisingly Pharaoh rejects the idea that the God of the Hebrews has any power over him.  

Chrysostom points out that God could have simply destroyed the Egyptians.  Instead he sends an escalating set of warnings in the form of the ten plagues that destroyed the country, the last of which was the slaughter of the first-born and which finally convinced Pharaoh (at least briefly) to release the slaves.   

The lesson is clear: our God is God of all, and all should fear him; for his will prevails, no matter how much we resist it.

10
V/NV/JH
Qui percússit gentes multas: * et occídit reges fortes:

ὃς ἐπάταξεν ἔθνη πολλὰ καὶ ἀπέκτεινεν βασιλεῖς κραταιούς 

Qui (who) percussit (he smites) gentes (the peoples/nations) multas (many), et (and) occidit (he killed) reges (the kings) fortes (strong/mighty)

fortis, e, strong, mighty

DR
He smote many nations, and slew mighty kings:
Brenton
Who smote many nations, and slew mighty kings; 
RSV
who smote many nations and slew mighty kings,
Cover
He smote divers nations, and slew mighty kings

11
V/NV
Sehon, regem amorrhæórum, et og, regem basan, * et ómnia regna chánaan.
JH
Seon regem Amorraeorum, et Og regem Basan, et omnia regna Chanaan:  

 τὸν Σηων βασιλέα τῶν Αμορραίων καὶ τὸν Ωγ βασιλέα τῆς Βασαν καὶ πάσας τὰς βασιλείας Χανααν 

Sehon, regem (the king) Amorrhæorum (of the Amorites), et Og, regem (the King) Basan (of Basan), et (and) omnia (all) regna (the kingdoms) Chanaan (of Canaan)

See Numbers 21:21-35 and Deuteronomy 3:1-11

DR
Sehon king of the Amorrhites, and Og king of Basan, and all the kingdoms of Chanaan.
Brenton
Seon king of the Amorites, and Og king of Basan, and all the kingdoms of Chanaan: 
Cover
Sihon, king of the Amorites, and Og, the king of Bashan, and all the kingdoms of Canaan

Sihon and Og stand as representative of the many kings defeated before the Jews could enter the Promised Land, presumably because they were regarded as the most formidable, and their defeat the most miraculous. Some of the Fathers, including St Augustine, interpreted their names as reasons for their selection, suggesting that Amorite means 'those who make bitter', while Basan means confusion.

12
V/NV/JH
Et dedit terram eórum hereditátem, * hereditátem israël, pópulo suo.

καὶ ἔδωκεν τὴν γῆν αὐτῶν κληρονομίαν κληρονομίαν Ισραηλ λαῷ αὐτοῦ

et (and) dedit (he gave) terram (the land) eorum (of them/their) hæreditatem (an inheritance/permanent possession), hæreditatem (an inheritance) Israël populo (the people) suo (his).

hereditas, atis, f. an inheritance, possession;  the chosen people, the Israelites, the Church,

DR
And gave their land for an inheritance, for an inheritance to his people Israel.
Brenton
and gave their land for an inheritance, an inheritance to Israel his people.
Cover
and gave their land to be an heritage, even an heritage unto Israel his people.
Knox
and marked down their lands for a dwelling-place where his own people of Israel should dwell.

St John Chrysostom points out that the granting of the land permanently to the people of Israel was surely the greater miracle  than simply defeating individual enemies.  Pope Benedict XVI commented:

"Finally, there is the long-awaited and hoped-for destination, the promised land:  "He let Israel inherit their land; on his people their land he bestowed" (v. 12). Divine love becomes concrete and can almost be experienced in history with all of its bitter and glorious vicissitudes."

All the same, as many of the Fathers point out, the Jews then proceeded to lose the land through their transgressions.  The events of Exodus then, merely prefigure the true reality that is yet to be realised in the kingdom of heaven.  And it is something we must be prepared to suffer and fight for, with God's aid, as St Robert Bellarmine points out:

"...God, then, gave all that country to his people of Israel, to be held by them as their own inheritance, just as he wishes the kingdom of heaven, of which it was a type, to be had by fighting and labouring for it.  However, if he did not go before, accompany, and follow up all our labours with his grace, we could do nothing whatsoever.  He it is, then, that saves us, frees us from captivity, and bestows on us an everlasting inheritance."

Psalm 134 (135) – Laudate nomen Domini
Vulgate
Douay-Rheims
Alleluja.
Alleluia
1 Laudáte nomen Dómini, * laudáte, servi Dóminum.
Praise the name of the Lord: O you his servants, praise the Lord:
2  Qui statis in domo Dómini, * in átriis domus Dei nostri.
2 You that stand in the house of the Lord, in the courts of the house of our God.
3  Laudáte Dóminum, quia bonus Dóminus: * psállite nómini ejus, quóniam suáve.
3 Praise the Lord, for the Lord is good: sing to his name, for it is sweet.
4  Quóniam Jacob elégit sibi Dóminus, * Israël in possessiónem sibi.
4 For the Lord has chosen Jacob unto himself: Israel for his own possession.
5  Quia ego cognóvi quod magnus est Dóminus, * et Deus noster præ ómnibus diis.
5 For I have known that the Lord is great, and our God is above all gods.
6  Omnia quæcúmque vóluit, Dóminus fecit in cælo, et in terra, * in mari, et in ómnibus abyssis.
6 Whatsoever the Lord pleased he has done, in heaven, in earth, in the sea, and in all the deeps.
7  Edúcens nubes ab extrémo terræ: * fúlgura in plúviam fecit.
7 He brings up clouds from the end of the earth: he has made lightnings for the rain. He brings forth winds out of his stores:
8  Qui prodúcit ventos de thesáuris suis: * qui percússit primogénita Ægypti ab hómine usque ad pecus.
8 He slew the firstborn of Egypt from man even unto beast.
9  Et misit signa, et prodígia in médio tui, Ægypte: * in Pharaónem, et in omnes servos ejus.
9 He sent forth signs and wonders in the midst of you, O Egypt: upon Pharao, and upon all his servants.
10  Qui percússit gentes multas: * et occídit reges fortes:
10 He smote many nations, and slew mighty kings:
11  Sehon, regem Amorrhæórum, et Og, regem Basan, * et ómnia regna Chánaan.
11 Sehon king of the Amorrhites, and Og king of Basan, and all the kingdoms of Chanaan.
12  Et dedit terram eórum hereditátem, * hereditátem Israël, pópulo suo.
12 And gave their land for an inheritance, for an inheritance to his people Israel.
13  Dómine, nomen tuum in ætérnum: * Dómine, memoriále tuum in generatiónem et generatiónem.
13 Your name, O Lord, is for ever: your memorial, O Lord, unto all generations.
14  Quia judicábit Dóminus pópulum suum: * et in servis suis deprecábitur
14 For the Lord will judge his people, and will be entreated in favour of his servants.
15  Simulácra Géntium argéntum et aurum: * ópera mánuum hóminum.
15 The idols of the Gentiles are silver and gold, the works of men's hands.
16  Os habent, et non loquéntur: * óculos habent, et non vidébunt.
16 They have a mouth, but they speak not: they have eyes, but they see not.
17  Aures habent, et non áudient: * neque enim est spíritus in ore ipsórum.
17 They have ears, but they hear not: neither is there any breath in their mouths.
18  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.
18 Let them that make them be like to them: and every one that trusts in them.
19  Domus Israël,  benedícite Dómino: * domus Aaron, benedícite Dómino.
19 Bless the Lord, O house of Israel: bless the Lord, O house of Aaron.
20  Domus Levi, benedícite Dómino: * qui timétis Dóminum, benedícite Dómino.
20 Bless the Lord, O house of Levi: you that fear the Lord, bless the Lord.
21  Benedíctus Dóminus ex Sion, * qui hábitat in Jerúsalem.
21 Blessed be the Lord out of Sion, who dwells in Jerusalem.


And for the next part in this series, continue on here.