Psalm 113: Verse 16

The final verse of the middle section of Psalm 113 reads like an imprecation or curse, but the Fathers point out that it can equally be interpreted as a prophesy:

16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.

Let them that make them become like unto them: and all such as trust in them. 

Lectio

Similes (like/similar) illis (to it) fiant (let them be made)

ille, ilia, illud, demon, pron., that; also he, she, it  In the Vulgate ille is frequently used for is or ipse

similis, e, like

qui (who) faciunt (they make) ea (them)

et (and) omnes (all) qui (who) confidunt (they trust) in eis (in them)

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

Meditatio

St John Chrysostom points out that normally, becoming like God is a good thing; here though, because the god is a false one, putting one's trust in idols, and becoming like them is a curse.

St Robert Bellarmine points out the dire nature of the warning it contains:

"This is a prophecy in the shape of an imprecation, as is usual with the prophets; for the makers of, and the worshippers of idols, will actually become similar to the idols after the Resurrection; for, though they will be possessed of feeling and members, the case will be with them as if they had none; they will even desire to have none; for they will see, hear, smell, touch nothing but what will be hateful and disagreeable; and, with their hands and feet tied, they will be cast into exterior darkness, without being able in any way to help themselves. Even in this life they are like idols, because, though they hear and see, it is more in appearance than reality; for they neither see nor hear the things that pertain to salvation, the things that only are worth seeing, so that they may be said more to dream."

Second section of Psalm 113:

9  Non nobis, Dómine, non nobis: * sed nómini tuo da glóriam.	9 Not to us, O Lord, not to us; but to your name give glory.
10  Super misericórdia tua, et veritáte tua: * nequándo dicant gentes: Ubi est Deus eórum?	10 For your mercy, and for your truth's sake: lest the Gentiles should say: Where is their God?
11  Deus autem noster in cælo: * ómnia quæcúmque vóluit, fecit.	11 But our God is in heaven: he has done all things whatsoever he would.
12  Simulácra géntium argéntum, et aurum, * ópera mánuum hóminum.	12 The idols of the Gentiles are silver and gold, the works of the hands of men.
13  Os habent, et non loquéntur: * óculos habent, et non vidébunt.	14 They have ears and hear not: they have noses and smell not.
14  Aures habent, et non áudient: * nares habent, et non odorábunt.	14 They have ears and hear not: they have noses and smell not.
15  Manus habent, et non palpábunt: pedes habent, et non ambulábunt: * non clamábunt in gútture suo.	15 They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.
16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.	16 Let them that make them become like unto them: and all such as trust in them.

This completes the notes on the second section of Psalm 113.  The next part in the series provides an overview of the third and final section of the psalm, as well as notes on verses 17-19.

Psalm 113: Verses 13-15

Verses 13-15 of Psalm 113 speak of the futility of giving false idols human attributes:

Second section of Psalm 113:

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.

or
They have mouths and speak not: they have eyes and see not. 
They have ears and hear not: they have noses and smell not. 
They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat. 

Lectio

Os (mouths) habent (they have), et(but/and) non (not) loquéntur (they will speak)

os, oris, n., the mouth.

loquor, locutus sum, loqui, to speak, utter, tell

óculos (eyes) habent (they have), et (but) non (not) vidébunt (they will seen) – They have eyes but do not see

oculus, i, the eye..

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

Aures (ears) habent (they have), et (but) non (not) audient (they will hear)

auris, is, f the ear.

audio, ivi or li, Itum, ire to hear; to hear gladly; sound forth, utter, announce;  hear favorably, to grant

nares (noses) habent (they have), et (but) non (not) odorabunt (they will smell) = They have noses but cannot not smell

nares, mm, /., pi., the nostrils, the nose.

odoro, avi, atum, are (odor), to smell

Manus (hands) habent (they have), et (but) non (not) palpabunt (they will feel) = They have hands but cannot feel

palpo, avi, atum, are, lit., to stroke or touch softly; in the Vulgate, to feel, handle, grope or feel one's way

 pedes (feet) habent (they have) et (but) non (not) ambulabunt (they will walk) = they have feet but cannot walk

non (not) clamabunt (speak/shout) in (in/through) gutture (the throat) suo (of them) = they cannot cry out with their throat

guttur, is, n., the throat

Meditatio

Christians are often mocked for believing in a God that cannot be seen; but the psalmist turns the tables, mocking unbelievers for believing in something that cannot smell, touch, hear, see or move.  How often do we falsely believe that men can give life to the lifeless, falsely give credit to something that has no true life?

Second section of Psalm 113:

9  Non nobis, Dómine, non nobis: * sed nómini tuo da glóriam.	9 Not to us, O Lord, not to us; but to your name give glory.
10  Super misericórdia tua, et veritáte tua: * nequándo dicant gentes: Ubi est Deus eórum?	10 For your mercy, and for your truth's sake: lest the Gentiles should say: Where is their God?
11  Deus autem noster in cælo: * ómnia quæcúmque vóluit, fecit.	11 But our God is in heaven: he has done all things whatsoever he would.
12  Simulácra géntium argéntum, et aurum, * ópera mánuum hóminum.	12 The idols of the Gentiles are silver and gold, the works of the hands of men.
13  Os habent, et non loquéntur: * óculos habent, et non vidébunt.	14 They have ears and hear not: they have noses and smell not.
14  Aures habent, et non áudient: * nares habent, et non odorábunt.	14 They have ears and hear not: they have noses and smell not.
15  Manus habent, et non palpábunt: pedes habent, et non ambulábunt: * non clamábunt in gútture suo.	15 They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.
16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.	16 Let them that make them become like unto them: and all such as trust in them.

The next part in the series can be found here.

Psalm 113: Verse 12 - the work of human hands

Verse 12 of Psalm 113 is the start of a description of the false gods of the pagans, and it makes a clear play between the work of (our) God, described above, who does what he wishes, and the work of men, who, it seems, are doomed, over and over again, as their work, to construct false idols:

Simulácra géntium argéntum, et aurum, ópera mánuum hóminum.

The idols of the Gentiles are silver and gold, the works of the hands of men. 

Lectio

Simulacra (Image/idol) gentium (of the gentiles/nations/heathen) argentum (silver) et (and) aurum (gold)

simulacrum, i, n.  an image, likeness; used only in the sense of idol.

argentum, i, n  silver.

aurum, i, n., gold

opera (the work) manuum (of the hands) hominum (of man) – the works of the hands of men

Meditatio

We should consider the contrast between the Opus Dei, the true worship of God in the liturgy, and the 'work of human hands' (a phrase so unfortunately added to the newly invented Offertory prayers of the Novus Ordo Mass).  Even when the most precious metals are used, idols remain mere metal; yet hearts and minds lifted up to God in prayer become so much more.  

Second section of Psalm 113:

9  Non nobis, Dómine, non nobis: * sed nómini tuo da glóriam.	9 Not to us, O Lord, not to us; but to your name give glory.
10  Super misericórdia tua, et veritáte tua: * nequándo dicant gentes: Ubi est Deus eórum?	10 For your mercy, and for your truth's sake: lest the Gentiles should say: Where is their God?
11  Deus autem noster in cælo: * ómnia quæcúmque vóluit, fecit.	11 But our God is in heaven: he has done all things whatsoever he would.
12  Simulácra géntium argéntum, et aurum, * ópera mánuum hóminum.	12 The idols of the Gentiles are silver and gold, the works of the hands of men.
13  Os habent, et non loquéntur: * óculos habent, et non vidébunt.	14 They have ears and hear not: they have noses and smell not.
14  Aures habent, et non áudient: * nares habent, et non odorábunt.	14 They have ears and hear not: they have noses and smell not.
15  Manus habent, et non palpábunt: pedes habent, et non ambulábunt: * non clamábunt in gútture suo.	15 They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.
16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.	16 Let them that make them become like unto them: and all such as trust in them.

The next set of notes on Psalm 113 can be found here.

Psalm 113: 10b-11

The next section of Psalm 113 sets up the contrast between God and false idols:

nequándo dicant gentes: Ubi est Deus eórum? Deus autem noster in cælo: * ómnia quæcúmque vóluit, fecit.

The Douay-Rheims translates this as:

lest the Gentiles should say: Where is their God? But our God is in heaven: he has done all things whatsoever he would. 

Lectio

nequando (Lest, let not) dicant (subj they may/should/might say) gentes (the gentiles): Ubi (where) est (is) Deus (the God) eorum (of them)? Deus (God) autem (but) noster (our) in cælo (in heaven) omnia (all) quæcumque (whatsoever) voluit (he has wished) fecit (he has done) 

The Neo-Vulgate changes dicant (subjunctive) to dicent (future) to align it more closely with the Hebrew, reflected the Coverdale translation, which says 'Wherefore shall the heathen say, Where is now their God?'.  But the Vulgate reflects the Greek, and the subjunctive, reflected in Brenton's 'lest at any time the nations should say, Where is their God?', arguably makes more sense. Indeed, the best version is perhaps the Knox, which takes its lead from the previous comment about God's glory, and makes it: 'why must the heathen say, Their God deserts them? Our God is a God that dwells in heaven; all that his will designs, he executes'.

nequando, conj., (ne quando, for ne aliquando), lest, that not, lest at any time. 
quacumque - by whatever way, wherever, wheresoever
volo, volui, velle, to will, wish, desire; to have pleasure or delight in, to love, hold dear, desire. 

Meditatio

The verse starts from the problem posed by unbelievers, who want a visible sign that God exists, and who taunt Christians, as they taunted Christ on the Cross, as to why our God doesn't act to rescue us.   How should we answer them?

The answer provided here is that God is outside time and space, in heaven.  But we can know him through his works, for he is all-powerful, acting when he wills to do so.

Second section of Psalm 113:

9  Non nobis, Dómine, non nobis: * sed nómini tuo da glóriam.	9 Not to us, O Lord, not to us; but to your name give glory.
10  Super misericórdia tua, et veritáte tua: * nequándo dicant gentes: Ubi est Deus eórum?	10 For your mercy, and for your truth's sake: lest the Gentiles should say: Where is their God?
11  Deus autem noster in cælo: * ómnia quæcúmque vóluit, fecit.	11 But our God is in heaven: he has done all things whatsoever he would.
12  Simulácra géntium argéntum, et aurum, * ópera mánuum hóminum.	12 The idols of the Gentiles are silver and gold, the works of the hands of men.
13  Os habent, et non loquéntur: * óculos habent, et non vidébunt.	14 They have ears and hear not: they have noses and smell not.
14  Aures habent, et non áudient: * nares habent, et non odorábunt.	14 They have ears and hear not: they have noses and smell not.
15  Manus habent, et non palpábunt: pedes habent, et non ambulábunt: * non clamábunt in gútture suo.	15 They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.
16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.	16 Let them that make them become like unto them: and all such as trust in them.

The next set of notes in this series on Psalm 113 can be found here.

Psalm 113: Overview of verses 9-16; verses 9-10a

The first section of Psalm 113 is arguably a reminder of the life-changing, even world-shattering, power of our baptism, for through Christ we are brought from death to life.

The second section, verses 9-16, I think, takes us to the content of our baptismal promises.  In particular, it expounds the first commandment's duty to worship God and not ourselves or the false gods constructed by human hands.

Above all though, it is a reminder not to be tricked into thinking of the things of the earth, crafted by man, as having any real power: our God may not be visible, but he is all-powerful.  This is also, of course, also the subject of the second of Jesus' temptations in the desert following his baptism by John:

"Once more, the devil took him to the top of an exceedingly high mountain, from which he shewed him all the kingdoms of the world and the glory of them, and said, I will give thee all these if thou wilt fall down and worship me. Then Jesus said to him, Away with thee, Satan; it is written, Thou shalt worship the Lord thy God, and serve none but him." 

Here is the Douay-Rheims translation of the next set of verses:

9 Not to us, O Lord, not to us; but to your name give glory. For your mercy, and for your truth's sake: lest the Gentiles should say: Where is their God? But our God is in heaven: he has done all things whatsoever he would. The idols of the Gentiles are silver and gold, the works of the hands of men. They have mouths and speak not: they have eyes and see not. They have ears and hear not: they have noses and smell not. They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat. Let them that make them become like unto them: and all such as trust in them.

Verses 9-10a

The section opens with surely the best known verse of this psalm, Non nobis Domine, set to great effect in the film Henry VI:

Non nobis, Dómine, non nobis: sed nómini tuo da glóriam.

The first half of the next verses in the liturgical version of the text can useful be joined to it when looking at the meaning:

Super misericórdia tua, et veritáte tua

Lectio

Non (not) nobis (to us), Domine (O Lord), non (not) nobis (to us) sed (but) nomini (to the name) tuo (your) da (give) gloriam (the glory)

nomen - inis n name

super (Because of) misericordia (mercy/steadfast love) tua (your) et (and) veritate (truth) tua (your)

super +abl= about, concerning; with, on, upon, for, because of. 

The Douay-Rheims makes the verses: Not to us, O Lord, not to us; but to your name give glory for your mercy, and for your truth's sake.  Brenton's translation from the Septuagint I think is better though: Not to us, O Lord, not to us, but to thy name give glory, because of thy mercy and thy truth.

Meditatio

St Benedict comments in the Prologue to his Rule:

"It is they who, fearing the Lord, do not pride themselves on their good observance; but, convinced that the good which is in them cannot come from themselves and must be from the Lord, glorify the Lord's work in them, using the words of the Prophet, "Not to us, O Lord, not to us, but to Your name give the glory".

A chilling reminder of the importance of this injunction is provided by the story of Herod's end in Acts 12:21-23:

"On an appointed day Herod put on his royal robes, took his seat upon the throne, and made an oration to them. And the people shouted, "The voice of a god, and not of man!"Immediately an angel of the Lord smote him, because he did not give God the glory; and he was eaten by worms and died."




Second section of Psalm 113:

9  Non nobis, Dómine, non nobis: * sed nómini tuo da glóriam.	9 Not to us, O Lord, not to us; but to your name give glory.
10  Super misericórdia tua, et veritáte tua: * nequándo dicant gentes: Ubi est Deus eórum?	10 For your mercy, and for your truth's sake: lest the Gentiles should say: Where is their God?
11  Deus autem noster in cælo: * ómnia quæcúmque vóluit, fecit.	11 But our God is in heaven: he has done all things whatsoever he would.
12  Simulácra géntium argéntum, et aurum, * ópera mánuum hóminum.	12 The idols of the Gentiles are silver and gold, the works of the hands of men.
13  Os habent, et non loquéntur: * óculos habent, et non vidébunt.	14 They have ears and hear not: they have noses and smell not.
14  Aures habent, et non áudient: * nares habent, et non odorábunt.	14 They have ears and hear not: they have noses and smell not.
15  Manus habent, et non palpábunt: pedes habent, et non ambulábunt: * non clamábunt in gútture suo.	15 They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.
16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.	16 Let them that make them become like unto them: and all such as trust in them.

Notes on the next verses can be found here.

Psalm 113 verses 7&8

The first section of Psalm 113 concludes by telling us just why the earth was so affected:

7  A fácie Dómini mota est terra, * a fácie Dei Jacob.
8  Qui convértit petram in stagna aquárum, * et rupem in fontes aquárum.

Or 

7 At the presence of the Lord the earth was moved, at the presence of the God of Jacob: 

8 Who turned the rock into pools of water, and the stony hill into fountains of waters.

Lectio

A (by) fácie (the presence/face) Dómini (of the Lord) mota est (it was moved) terra (the earth)

facies, ei, f. face, countenance, appearance;  presence.

moveo, mdvi, motum, ere 2,  to move, affect, influence, tremble, shake; to reel, stagger

a (by) fácie (the presence) Dei (of the God) Jacob ([of] Jacob) 

Qui (who) convértit (he changes) petram (the rock) in (into) stagna (a pool) aquárum (of water) 

converto, verti, versum, ere 3, to turn, change, alter, bring back; quicken, refresh; bring back; convert, turn from sin;

petra, ae, f a rock, a symbol of something firm, solid; a place of safety

stagnum, i, n. a pool.

et (and) rupem (a stony hill) in (into) fontes (fountains) aquárum (of water)

rupes, is, f a stony hill.

fons, fontis, m. a fountain, spring; source, fountain, origin; water courses, channels of water. 

Meditatio

Old Testament tests which this verse allude to include Exodus 17,1-17 and Numbers 20,1-13.  It's true meaning though can best be seen from the New.  1 Corinthians 10:4 says  For they drank from the supernatural Rock which followed them, and the Rock was Christ.

St Augustine draws out this transformation of hard things into living water through grace:

"For He melted Himself, and what may be called His hardness to water those who believe in Him, that He might in them become a fountain of water gushing forth unto everlasting life; John 4:14 because formerly, when He was not known, He seemed hard. Hence they who said, This is an hard saying, who can bear it? John 6:60 were confounded, and waited not until He should flow and stream upon them when the Scriptures were revealed. The rock, that hardness, was turned into pools of water, that stone into fountains of waters, when on His resurrection, He expounded unto them, commencing with Moses and all the prophets, how Christ ought to suffer thus; Luke 24:26-27 and sent the Holy Ghost, of whom He said, If any man thirst, let him come unto Me, and drink. John 7:37"

Oratio

Turn us O Lord from rock and flinty hills into flowing water; let us drink of the font of grace in your son that we might have everlasting life.

Contemplatio

Cassiodorus bids us contemplate on how all the verses so far fit together:

"We must, I think, interpret rock as the Jews' obstinacy, which He turned into the pools of sacred baptism when He caused them to pass to untroubled religion. The Lord cites this parallel in the gospel: The Lord is able from these stones to raise up children to Abraham. He also made cliffs, in other words, the barren and hard hearts of the Gentiles, into watered fountains of divine eloquence, for whereas previously they were arid in barren superstitions, they were later heard pouring forth abundant proclamations of the heavenly word."

The psalm so far:

1  In éxitu Israël de Ægýpto, * domus Jacob de pópulo bárbaro:	When Israel went out of Egypt, the house of Jacob from a barbarous people:
2  Facta est Judæa sanctificátio ejus, * Israël potéstas ejus.	2 Judea was made his sanctuary, Israel his dominion.
3  Mare vidit, et fugit: * Jordánis convérsus est retrórsum.	3 The sea saw and fled: Jordan was turned back.
4  Montes exsultavérunt ut aríetes, * et colles sicut agni óvium.	4 The mountains skipped like rams, and the hills like the lambs of the flock.
5  Quid est tibi, mare, quod fugísti: * et tu, Jordánis, quia convérsus es retrórsum?	5 What ailed you, O you sea, that you fled: and you, O Jordan, that you were turned back?
6  Montes, exsultástis sicut aríetes, * et colles, sicut agni óvium.	6 You mountains, that you skipped like rams, and you hills, like lambs of the flock?
7  A fácie Dómini mota est terra, * a fácie Dei Jacob.	7 At the presence of the Lord the earth was moved, at the presence of the God of Jacob:
8  Qui convértit petram in stagna aquárum, * et rupem in fontes aquárum.	8 Who turned the rock into pools of water, and the stony hill into fountains of waters.

This post completes the notes on the first section of Psalm 113.  The next part in the series provides an overview of the second section of the psalm, and notes on the next two verses.

Psalm 113: Verses 4&6

Verses 4 and 6 of Psalm 113 mirror verses 3&5 in structure, but instead of the Red Sea and the Jordan, the imagery is now of the mountains and hills 'skipping'.

4  Montes exsultavérunt ut aríetes, * et colles sicut agni óvium.
6  Montes, exsultástis sicut aríetes, * et colles, sicut agni óvium.

or in English:

4 The mountains skipped like rams, and the hills like the lambs of the flock. [What ailed you...]

6 You mountains, that you skipped like rams, and you hills, like lambs of the flock?

Lectio

Montes (the mountains) exsultavérunt (they leapt up/exalted) ut (like/as) aríetes (rams) et (and) colles (hills) sicut (like) agni (lambs) óvium (of the sheep/flock)

mons, montis, m., a mountain (mons sanctus = Zion)

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

aries, etis, m., a ram

 collis, is, a hill.

agnus, i, m., a lamb.

ovis, is,  a sheep, flock

Montes (mountains), exsultástis (you skipped) sicut (like) aríetes (rams) et (and) colles (hills), sicut (like) agni (lambs) óvium (of the flock)

Meditatio

Is the reference here to the trembling of the mountains when God gave the law to Moses, or is the psalmist still talking about the parting of the Red Sea and the Jordan, such that the waters towered up like mountains?  The Fathers and saints disagree.

St Robert Bellarmine sees both these sets of verses as referring to the next:

"The mounds of Sinai, that is, its highest points, and the hills of the same mountains, its lower protuberances, were seen to leap, shake, and tremble, like so many frightened sheep and lambs; and, though the word skipping would seem to imply that it proceeded from joy, yet, here it must be interpreted as from fear, because it was on the same account that the mountains skipped as the sea fled; and, in a few verses after, we have, "At the presence of the Lord the earth was moved;" which words imply terror, and go to explain this passage."

Either way, these verses clearly lend themselves to spiritual interpretations.  

Cassiodorus, for example, proposes that:

"Clearly mountains can be interpreted as the apostles and evangelists, or all preachers of the word, for they received the heavenly light earlier than the remainder of the lands. They are rightly called mountains because of the towering peak of their holiness and the most solidly based strength of their faith. They skipped like rams as they performed their works, for they were leading the most faithful flock to the Lord's pens with divine help. Hills denotes the modest height of widespread believers, whose hearts effectively received the seeds of faith; the word colles (hills) gets its name from colere, to worship."

Another suggestion from St Alphonsus Liguroi is that:

"The waters that flee represent sinners; the mountains that exult represent the just; the manifestations of the presence of God terrify some and delight others."

Oratio

In your presence Lord the world trembles in fear; turn our fear though, Lord into joy, as we contemplate your saving action.

Contemplatio

Cassiodorus reminds us that:

"It was the one Creator who made sea and river halt in amazement, and mountains and hills rejoice in their implanted joy."

The psalm so far: 

1  In éxitu Israël de Ægýpto, * domus Jacob de pópulo bárbaro:	When Israel went out of Egypt, the house of Jacob from a barbarous people:
2  Facta est Judæa sanctificátio ejus, * Israël potéstas ejus.	2 Judea was made his sanctuary, Israel his dominion.
3  Mare vidit, et fugit: * Jordánis convérsus est retrórsum.	3 The sea saw and fled: Jordan was turned back.
4  Montes exsultavérunt ut aríetes, * et colles sicut agni óvium.	4 The mountains skipped like rams, and the hills like the lambs of the flock.
5  Quid est tibi, mare, quod fugísti: * et tu, Jordánis, quia convérsus es retrórsum?	5 What ailed you, O you sea, that you fled: and you, O Jordan, that you were turned back?
6  Montes, exsultástis sicut aríetes, * et colles, sicut agni óvium.	6 You mountains, that you skipped like rams, and you hills, like lambs of the flock?
7  A fácie Dómini mota est terra, * a fácie Dei Jacob.	7 At the presence of the Lord the earth was moved, at the presence of the God of Jacob:
8  Qui convértit petram in stagna aquárum, * et rupem in fontes aquárum.	8 Who turned the rock into pools of water, and the stony hill into fountains of waters.

And you can find the next set of notes on Psalm 113 here.