Psalm 113: Verses 20-23

Lectio

Today's verses of Psalm 113 are:

Dóminus memor fuit nostri: * et benedíxit nobis:
Benedíxit dómui Israël: * benedíxit dómui Aaron.
Benedíxit ómnibus, qui timent Dóminum, * pusíllis cum majóribus.
Adjíciat Dóminus super vos: * super vos, et super fílios vestros.

or

The Lord has been mindful of us, and has blessed us. 
He has blessed the house of Israel: he has blessed the house of Aaron. 
He has blessed all that fear the Lord, both little and great. 
May the Lord add blessings upon you: upon you, and upon your children. 

Lectio

Dominus (the Lord) memor (mindful) fuit (he has been) nostri (of us) = The Lord has been mindful of us

memor, oris  mindful of, thoughtful of; to remember, call to mind, think of, take thought for, recall, recount, etc.

et (and) benedixit (he has blessed) nobis (us) = and he has blessed us

Note that the Neo-Vulgate turns this into the future tense (benedicet), possibly to make the references to the verse in Revelation to fit (as they deal with the final judgment).

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

Benedixit (he has blessed) domui (the house) Israël (of Israel)

benedixit (he has blessed) domui (the house) Aaron (of Aaron)

Benedixit (he has blessed) omnibus (all) qui (who) timent (they fear) Dominum (the Lord)

Note that domui is dative, governed by benedicere

pusillis (the small/little/lowly) cum (with) majoribus (the great)

pusillus, a, um small, little.

magnus, a, um, great, mighty; the comparative is used for the positive. 

Adjiciat (May he increase/add/grant) [blessings] Dominus (the Lord) super (over) vos (you)

adjicio, jeci, jectum, ere 3  to add, increase

super (over/upon) vos (you) et (and) super (over) filios (the sons/children) vestros (your)

Studio/meditatio

What does it mean when the psalmist says that God is mindful of us?  How has he blessed us?

If we consider the progression of the baptismal promises, we can arrive at a suitable answer, for after confirming our belief in God as the creator or heaven and earth, we are asked:

V. Do you believe in Jesus Christ, his only Son, our Lord, who was born of the Virgin Mary was crucified, died, and was buried, rose from the dead, and is now seated at the right hand of the Father? 
R. I do.

Cassiodorus explains these verses as follows:

"To what possible merits was the Lord Christ's coming owed, that He should both teach erring people and by His blessing save those who turned to Him?  He blessed the house of Israel by being born of the virginity of saint Mary.  He also blessed the house of Aaron when he invested himself with the distinctions of the priesthood...."

He blesses us by offering salvation through his Incarnation, death and Resurrection in other words.

How then should we understand the blessing on us and our children, and the call for an increase thereof?

St John Chrysostom explains that it is not a question of numbers alone that counts here, but rather the virtue we should be seeking to increase.

Oratio

For the gift of membership of the Church, we give thanks O Lord, for the grace that flows to us through its font.

Contemplatio

St Robert Bellarmine sees in the heart of the psalmist a heart 'burning desire for the glory of God and the salvation of his neighbour'.  We too should cultivate such a heart, and devote ourselves to these ends.

Final section of Psalm 113

17  Domus Israël sperávit in Dómino: * adjútor eórum et protéctor eórum est,	17 The house of Israel has hoped in the Lord: he is their helper and their protector.
18  Domus Aaron sperávit in Dómino: * adjútor eórum et protéctor eórum est,	18 The house of Aaron has hoped in the Lord: he is their helper and their protector.
19  Qui timent Dóminum, speravérunt in Dómino: * adjútor eórum et protéctor eórum est.	19 They that fear the Lord have hoped in the Lord: he is their helper and their protector.
20  Dóminus memor fuit nostri: * et benedíxit nobis:	20 The Lord has been mindful of us, and has blessed us.
21  Benedíxit dómui Israël: * benedíxit dómui Aaron.	He has blessed the house of Israel: he has blessed the house of Aaron.
22  Benedíxit ómnibus, qui timent Dóminum, * pusíllis cum majóribus.	21 He has blessed all that fear the Lord, both little and great.
23  Adjíciat Dóminus super vos: * super vos, et super fílios vestros.	22 May the Lord add blessings upon you: upon you, and upon your children.
24  Benedícti vos a Dómino, * qui fecit cælum, et terram.	23 Blessed be you of the Lord, who made heaven and earth.
25  Cælum cæli Dómino: * terram autem dedit fíliis hóminum.	24 The heaven of heaven is the Lord's: but the earth he has given to the children of men
26  Non mórtui laudábunt te, Dómine: * neque omnes, qui descéndunt in inférnum.	25 The dead shall not praise you, O Lord: nor any of them that go down to hell.
27  Sed nos qui vívimus, benedícimus Dómino, * ex hoc nunc et usque in sæculum.	26 But we that live bless the Lord: from this time   now and for ever.

The next set of notes on the psalm can be found here.

Psalm 113: Overview of verses 17-27; verses 17-19

I suggested earlier that Psalm 113 is about Christ's baptism in the Jordan and ours.

The first sections point to its prefiguring in the escape from Egypt through the Red Sea, and the crossing of the Jordan into entry into the promised land.  The second section deals with the rejection of satan and the empty promises offered by the idols of false gods.  And this final section turns to the positive affirmation of our belief - our hope - in the God who created heaven and earth.  The verses have something of the feel of a litany to them.

The first three verses of the set as as follows:

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.

or:

The house of Israel has hoped in the Lord: he is their helper and their protector. 
The house of Aaron has hoped in the Lord: he is their helper and their protector.
They that fear the Lord have hoped in the Lord: he is their helper and their protector. 

Read/study

Verses 17-19 set up a structure that is repeated in verses 20-22: first Israel, then the House of Aaron, then over all of those 'who fear the Lord':

Domus (the house) Israël (of Israel)...ie the entire people of Israel. Domus (the house) Aaron (of Aaron)...ie the priests. Qui (who) timent (they fear) Dóminum (the Lord)...ie all those who worship God rightly. 

speravit (he/she/it has hoped)/speravérunt (they have hoped) in Domino (in the Lord) 

adjutor (helper) eorum (of them) et (and) protector (protector/defender) eorum (of them) est (he is)

domus, us, /. a house, structure; a house, abode, dwelling place; Temple; ;a race, people, nation; the priesthood.

adjutor, oris, m.  a helper.

protector, oris, m. a protector, defender; a shield, buckler; a stronghold, fortress; a refuge, deliverer, etc

Meditation

The threefold invocations can be interpreted as referring firstly to the Church, then especially to her priests, and thirdly as referring to all those who have been saved by the workings of providence.

The verses set up a contrast with the previous verses: other nations trust the impotent, man-made idols they can see; Israel by contrast trusts in the invisible but all-powerful God.

As St Augustine tells us:

"For hope that is seen is not hope; for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it."

Prayer

Strengthen thou our faith O Lord, be unto us a help and protector.

Contemplation

How can we cultivate a proper filial fear of the Lord?  Surely through right worship.

Final section of Psalm 113

17  Domus Israël sperávit in Dómino: * adjútor eórum et protéctor eórum est,	17 The house of Israel has hoped in the Lord: he is their helper and their protector.
18  Domus Aaron sperávit in Dómino: * adjútor eórum et protéctor eórum est,	18 The house of Aaron has hoped in the Lord: he is their helper and their protector.
19  Qui timent Dóminum, speravérunt in Dómino: * adjútor eórum et protéctor eórum est.	19 They that fear the Lord have hoped in the Lord: he is their helper and their protector.
20  Dóminus memor fuit nostri: * et benedíxit nobis:	20 The Lord has been mindful of us, and has blessed us.
21  Benedíxit dómui Israël: * benedíxit dómui Aaron.	He has blessed the house of Israel: he has blessed the house of Aaron.
22  Benedíxit ómnibus, qui timent Dóminum, * pusíllis cum majóribus.	21 He has blessed all that fear the Lord, both little and great.
23  Adjíciat Dóminus super vos: * super vos, et super fílios vestros.	22 May the Lord add blessings upon you: upon you, and upon your children.
24  Benedícti vos a Dómino, * qui fecit cælum, et terram.	23 Blessed be you of the Lord, who made heaven and earth.
25  Cælum cæli Dómino: * terram autem dedit fíliis hóminum.	24 The heaven of heaven is the Lord's: but the earth he has given to the children of men
26  Non mórtui laudábunt te, Dómine: * neque omnes, qui descéndunt in inférnum.	25 The dead shall not praise you, O Lord: nor any of them that go down to hell.
27  Sed nos qui vívimus, benedícimus Dómino, * ex hoc nunc et usque in sæculum.	26 But we that live bless the Lord: from this time   now and for ever.

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

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.