Psalm 131: verses 11-13

The second half of Psalm 131 is written as if God were speaking personally, and records his promises and blessings on Israel, which exceed those requested in the earlier verses.

Notes on the verses

11	V	Jurávit Dóminus David veritátem, et non frustrábitur eam: * de fructu ventris tui ponam super sedem tuam.
	NV	Iuravit Dominus David veritatem et non recedet ab ea: “ De fructu ventris tui ponam super sedem tuam.
	JH	Jurauit Dominus Dauid ueritatem; non auertetur ab ea: De fructu uentris tui ponam super sedem tuam.
		ὤμοσεν κύριος τῷ Δαυιδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου

Jurávit (he has sworn) Dóminus (the Lord) David veritátem (the truth) et (and) non (not) frustrábitur (it will be made void/annulled) eam (it) de (from) fructu (the fruit) ventris (of the womb) tui (your) ponam (I will set) super (upon) sedem (the seat/throne) tuam (your)

The Knox translation perhaps best conveys the force of this verse: "Never will the Lord be false to that inviolable oath he swore to David: I will raise to thy throne heirs of thy own body."

veritas, atis, f, truth. grace, kindness ,goodness, fidelity to promises, Faithfulness

frustror, atus sum, ari  to annul, make void.

fructus, us, m.  fruit, produce; the fruit of the soil, trees; a reward; the fruit of the womb, children, posterity

venter, tris, m. lit., the belly, the body, the bowels, the breast, heart. Womb

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

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

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

DR	The Lord has sworn truth to David, and he will not make it void: of the fruit of your womb I will set upon your throne
Brenton	The Lord sware in truth to David, and he will not annul it, saying, Of the fruit of thy body will I set a king upon thy throne.
Coverdale	The Lord hath made a faithful oath unto David, and he shall not shrink from it: Of the fruit of thy body shall I set upon thy seat.

The oath referred to is also in 2 Samuel 7:26-27, while the second phrase has obvious resonances in the Hail Mary, reflecting the fact that Jesus' kingship definitively fulfills this promise.  But the verse can also be read at a personal level: for each of us, the throne is the promise of heaven. 

12	V	Si custodíerint fílii tui testaméntum meum: * et testimónia mea hæc, quæ docébo eos.
	NV	Si custodierint filii tui testamentum meum et testimonia mea, quae docebo eos,
	JH	Si custodierint filii tui pactum meum et testificationem meam quam docuero eos
		ἐὰν φυλάξωνται οἱ υἱοί σου τὴν διαθήκην μου καὶ τὰ μαρτύριά μου ταῦτα ἃ διδάξω αὐτούς

Si (if) custodíerint (they will keep) fílii (the sons/children) tui (of you) testaméntum (the covenant) meum (my) et (and) testimónia (the commandments/laws/testimonies) mea (my) hæc (these) quæ (which) docébo (I will teach) eos (them)

Custodierint is the perfect subjunctive: literally, if they have kept….

custodio, ivi or li, itum, ire to guard, watch, keep;to maintain, to hold steadfastly.

filius, ii, m. a son, child

testamentum, i, n.  a covenant, testament Covenant,

testimonium, ii, n. witness, testimony; the Law;  precepts, commandments, ordinances, statutes, judgments, testimonies.

hic, haec, hoc, demon, pron., this

doceo, dociii, doctum, ere 2 to teach, instruct..

DR	If your children will keep my covenant, and these my testimonies which I shall teach them:
Brenton	If thy children will deep my covenant, and these my testimonies which I shall teach them,
Cover	If thy children will keep my covenant, and my testimonies that I shall learn them;

This verse needs to be read in conjunction with the next phrase in order for it to make sense, however the key point to note here is the conditionality of the promise or oath of the previous verse.  There are two sides to the bargain: God will grant us eternal life if and only if we keep the commandments. As Pope Benedict comments on the verse:

“The divine oath, however, involves a human commitment inasmuch as it is conditioned by an "if": if your sons "keep my covenant". Men and women must respond with faithful and active loyalty to God's promise and gift, which have nothing magic about them, in a dialogue in which are interwoven two freedoms, the divine and the human.”

13	V/NV	Et fílii eórum usque in sæculum: * sedébunt super sedem tuam.
	JH	et filii eorum usque in aeternum sedebunt super thronum tuum.
		καὶ οἱ υἱοὶ αὐτῶν ἕως τοῦ αἰῶνος καθιοῦνται ἐπὶ τοῦ θρόνου σου

Et (and) fílii (the sons/children) eórum (of them) usque in sæculum (for evermore) sedébunt (they will sit) super (upon) sedem (the throne) tuam (your)

usque, adv., to, up to, as far as; till, as far as; to express an extreme degree.

saeculum, i, n., a lifetime, generation, age; an indefinite period of time; forever, eternity

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

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

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

DR	Their children also for evermore shall sit upon your throne.
Brenton	their children also shall sit upon thy throne for ever.
Cover	their children also shall sit upon thy seat for evermore.

This tail end to the verse seems to be reinforcement of the idea that this is not a transitory thing that is promised, but rather an eternal reward that is at stake.  St Robert Bellarmine explains this addition as follows:

David expressed this idea much more clearly to Solomon, when he said, "If thou seek him thou shalt find him; but if thou for­sake him, he will cast thee off forever;" and God himself, speak­ing of Solomon, a short time before, says, "And I will establish his kingdom forever, if he continue to keep my command­ments, and my judgments, as at this day;" and in Psalm 88, where we read, "And if his children forsake my law, I will visit their iniquities with a rod;" and he does not add, but my mercy I will not take away from them, "but from him," that is, from David, whose throne was everlasting, by reason of his being the type of Christ, even though the temporal sovereignty of Solomon, Roboam, and their successors may have an end.

Psalm 131 (132) – Memento Domine

Vulgate	Douay-Rheims
Canticum graduum.	A gradual canticle.
1 Meménto, Dómine, David, * et omnis mansuetúdinis ejus :	O Lord remember David, and all his meekness.
2  Sicut jurávit Dómino, * votum vovit Deo Jacob	2 How he swore to the Lord, he vowed a vow to the God of Jacob:
3  Si introíero in tabernáculum domus meæ, * si ascéndero in lectum strati mei :	3 If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
4  Si dédero somnum óculis meis, * et pálpebris meis dormitatiónem :	4 If I shall give sleep to my eyes, or slumber to my eyelids,
5  Et réquiem tempóribus meis : donec invéniam locum Dómino, * tabernáculum Deo Jacob.	5 or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
6. Ecce audívimus eam in Ephrata: * invénimus eam in campis silvæ.	6 Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
7  Introíbimus in tabernáculum ejus: * adorábimus in loco, ubi stetérunt pedes ejus.	7 We will go into his tabernacle: we will adore in the place where his feet stood. .
8  Surge, Dómine, in réquiem tuam, * tu et arca sanctificatiónis tuæ.	8 Arise, O Lord, into your resting place: you and the ark, which you have sanctified
9  Sacerdótes tui induántur justítiam: * et sancti tui exsúltent.	9 Let your priests be clothed with justice: and let   your saints rejoice.
10  Propter David, servum tuum: * non avértas fáciem Christi tui.	10 For your servant David's sake, turn not away the face of your anointed.
11  Jurávit Dóminus David veritátem, et non frustrábitur eam: * de fructu ventris tui ponam super sedem tuam.	11 The Lord has sworn truth to David, and he will not make it void: of the fruit of your womb I will set upon your throne
12  Si custodíerint fílii tui testaméntum meum: * et testimónia mea hæc, quæ docébo eos.	12 If your children will keep my covenant, and these my testimonies which I shall teach them:
13  Et fílii eórum usque in sæculum: * sedébunt super sedem tuam.	Their children also for evermore shall sit upon your throne.
14  Quóniam elégit Dóminus Sion: * elégit eam in habitatiónem sibi.	13 For the Lord has chosen Sion: he has chosen it for his dwelling.
15  Hæc réquies mea in sæculum sæculi: * hic habitábo, quóniam elégi eam.	14 This is my rest for ever and ever: here will I dwell, for I have chosen it.
16  Víduam ejus benedícens benedícam: * páuperes ejus saturábo pánibus.	15 Blessing I will bless her widow: I will satisfy her poor with bread.
17  Sacerdótes ejus índuam salutári: * et sancti ejus exsultatióne exsultábunt.	16 I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
18  Illuc prodúcam cornu David: * parávi lucérnam Christo meo.	17 There will I bring forth a horn to David: I have prepared a lamp for my anointed
19  Inimícos ejus índuam confusióne: * super ipsum autem efflorébit sanctificátio mea.	18 His enemies I will clothe with confusion: but upon him shall my sanctification flourish.

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

Psalm 131: Verses 9-10

The Dance of King David before the Ark of the Covenant

Today's verses of Psalm 131 take us to the importance of the correct performance of the liturgy, and its connection to the promise of the coming of Christ.

Verse notes

9	V/NV	Sacerdótes tui induántur justítiam: * et sancti tui exsúltent.
	JH	Sacerdotes tui induantur iustitia, et sancti tui laudent.
		οἱ ἱερεῖς σου ἐνδύσονται δικαιοσύνην καὶ οἱ ὅσιοί σου ἀγαλλιάσονται

Sacerdótes (priests) tui (your)  induántur (let them be clothed) justítiam (justice) et (and) sancti (the holy ones) tui (of you) exsúltent (let them rejoice)

The verbs here are present subjunctive: the people are asking that this may be the case.  Verse 17 provides God’s reply. 

sacerdos, dotis, m.   priest.

induo, ui, utum, ere 3  to put on, to clothe with.

sanctus, a, um,  holy.

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

DR	Let your priests be clothed with justice: and let your saints rejoice.
Brenton	Thy priests shall clothe themselves with righteousness; and thy saints shall exult.
Coverdale	Let thy priests be clothed with righteousness; and let thy saints sing with joyfulness.

We seldom think, today, of adherence to the rubrics as a matter of justice, but that is the traditional interpretation of this verse.  St John Chrysostom, for example, comments on this verse that:

“Now, he gives the name righteousness here to ritual, priesthood, worship, sacrifices, offerings, and the observant lifestyle associated with these, since this in particular should be required of priests, too. And your holy ones will rejoice, which in fact happened. Notice him not looking for construction of a city, not for abundance of wares, not for other forms of prosperity, but for the appearance of the Temple, rest for the ark, the full number of priests, ritual, worship, priesthood.”

Similarly, St Robert Bellarmine insists on the importance of the sanctity of priests for the salvation of the people:

“The Ark having been brought into the temple, Solomon puts up a prayer, first for the priests, then for the king, that is, for himself; for on them depend the whole safety of the people, the priests being the rulers in spiritual matters, as are the kings in temporal. He asks for the priests, that they may be just and holy, as they ought to be, in order to discharge their duty prop­erly, and that they should be alive in praising God, that being their peculiar province because they are bound to give God the tribute of praise and thanksgiving, both on their own part, and on that of the people, for the favors we are constantly receiving from him; and so to praise and thank our benefactor is to stir up his kindness to continue and increase his blessings. He, there­fore, says, I beg of you, O Lord, that "thy priests be clothed with justice," interior and exterior, within and without; that justice may appear in their lives, words, and actions, and that nothing disgraceful should turn up in those who are to minister to you and to teach your people. The metaphor of a robe is used here to give us to understand, that as such an article not only covers the deformities, but also adds to the appearance of those who wear it, and distinguishes them too; so should priests, through their virtues, and their extreme sanctity, not only rise above the imputation of anything mean or disgraceful, but should hold themselves up as a bright model and example to the flocks they have in charge, so that it may not be said of them, that "the peo­ple are as bad as the priest."

10	V/NV/JH	Propter David, servum tuum: * non avértas fáciem christi tui.
		ἕνεκεν Δαυιδ τοῦ δούλου σου μὴ ἀποστρέψῃς τὸ πρόσωπον τοῦ χριστοῦ σου

Propter (for the sake of/because of) David servum (servant) tuum  (your) non (not) avértas (you turn away/reject) fáciem (the face) christi (of the anointed) tui (your)

To turn away the face is to refuse to grant a request (cf 1 Kings 6: 12, 15).  The anointed one or Christ was clearly Solomon in its literal historical context, but was understood as a type of/reference to the Messiah by the Jews, as well as in Christian interpretation.

propter, prep, with ace. In stating a cause: on account of, by reason of, because of, from, for, for the sake of.

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

averto, verti, versum, ere 3, to turn away, avert;to bring back.

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

Christus, I m Christ, the Messias, the Messianic King, anointed.

DR	For your servant David's sake, turn not away the face of your anointed.
Brenton	For the sake of thy servant David turn not away the face of thine anointed.
Cover	For thy servant David’s sake, turn not away the presence of thine Anointed.

Pope Benedict XVI's commentary on this psalm points to the importance of the double level of meaning to the verse: on the one hand, a historical plea for the king as the successor of David; but also a messianic text:

"...It is easy to perceive a Messianic dimension in this supplication, initially destined to implore support for the Hebrew sovereign in his life's trials. The term "anointed", in fact, expresses the Jewish term "Messiah": the gaze of the praying person thus extends beyond the events in the Kingdom of Judah to the great expectation of the perfect "anointed One", the Messiah who will always be pleasing to God, and loved and blessed by him, and will be not only for Israel, but the "anointed", the king for all the world. He, God, is with us and awaits this "anointed", come then in the person of Jesus Christ...The "anointed" is Christ. Christ, the Son of God, is made flesh. And the Ark of the Covenant, the true dwelling of God in the world, not made of wood but of flesh and blood, is the Mother who offers herself to the Lord as the Ark of the Covenant and invites us also to be living dwellings for God in the world."

Psalm 131 (132) – Memento Domine

Vulgate	Douay-Rheims
Canticum graduum.	A gradual canticle.
1 Meménto, Dómine, David, * et omnis mansuetúdinis ejus :	O Lord remember David, and all his meekness.
2  Sicut jurávit Dómino, * votum vovit Deo Jacob	2 How he swore to the Lord, he vowed a vow to the God of Jacob:
3  Si introíero in tabernáculum domus meæ, * si ascéndero in lectum strati mei :	3 If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
4  Si dédero somnum óculis meis, * et pálpebris meis dormitatiónem :	4 If I shall give sleep to my eyes, or slumber to my eyelids,
5  Et réquiem tempóribus meis : donec invéniam locum Dómino, * tabernáculum Deo Jacob.	5 or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
6. Ecce audívimus eam in Ephrata: * invénimus eam in campis silvæ.	6 Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
7  Introíbimus in tabernáculum ejus: * adorábimus in loco, ubi stetérunt pedes ejus.	7 We will go into his tabernacle: we will adore in the place where his feet stood. .
8  Surge, Dómine, in réquiem tuam, * tu et arca sanctificatiónis tuæ.	8 Arise, O Lord, into your resting place: you and the ark, which you have sanctified
9  Sacerdótes tui induántur justítiam: * et sancti tui exsúltent.	9 Let your priests be clothed with justice: and let   your saints rejoice.
10  Propter David, servum tuum: * non avértas fáciem Christi tui.	10 For your servant David's sake, turn not away the face of your anointed.
11  Jurávit Dóminus David veritátem, et non frustrábitur eam: * de fructu ventris tui ponam super sedem tuam.	11 The Lord has sworn truth to David, and he will not make it void: of the fruit of your womb I will set upon your throne
12  Si custodíerint fílii tui testaméntum meum: * et testimónia mea hæc, quæ docébo eos.	12 If your children will keep my covenant, and these my testimonies which I shall teach them:
13  Et fílii eórum usque in sæculum: * sedébunt super sedem tuam.	Their children also for evermore shall sit upon your throne.
14  Quóniam elégit Dóminus Sion: * elégit eam in habitatiónem sibi.	13 For the Lord has chosen Sion: he has chosen it for his dwelling.
15  Hæc réquies mea in sæculum sæculi: * hic habitábo, quóniam elégi eam.	14 This is my rest for ever and ever: here will I dwell, for I have chosen it.
16  Víduam ejus benedícens benedícam: * páuperes ejus saturábo pánibus.	15 Blessing I will bless her widow: I will satisfy her poor with bread.
17  Sacerdótes ejus índuam salutári: * et sancti ejus exsultatióne exsultábunt.	16 I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
18  Illuc prodúcam cornu David: * parávi lucérnam Christo meo.	17 There will I bring forth a horn to David: I have prepared a lamp for my anointed
19  Inimícos ejus índuam confusióne: * super ipsum autem efflorébit sanctificátio mea.	18 His enemies I will clothe with confusion: but upon him shall my sanctification flourish.

Notes on the next verses can be found here.

Psalm 131: Verses 6-8

The Ark of the Covenant (with The Budding Staff),
by the illustrator of 'Speculum humanae salvationis,'
Germany (?), circa 1400-1500
Museum Meermanno Westreenianum, The Hague

With the next few verses of Psalm 131, the focus shifts to the ceremony of the dedication of the Temple.

Notes on the Verses

6	V	Ecce audívimus eam in ephrata: * invénimus eam in campis silvæ.
	NV	Ecce audivimus eam esse in Ephratha, invenimus eam in campis Iaar.
	JH	Ecce audiuimus illum in Efratha : inuenimus illum in regione saltus.
		ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Εφραθα εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ

Ecce (behold/for) audívimus (we have heard) eam (it/that) in Ephrata invénimus (we have found) eam (it/that) in campis (in the fields) silvæ (of the wood)

Ephrata probably means Bethlehem; campis silvae may also be a proper name, perhaps an allusion to the Forest-Town of Kiryath-Yearim where the arc rested for a considerable period, hence the RSV's translation (see below).  Eam is ambiguous - it could either be referring to David's oath, or to the ark.

ecce, adv.  lo see! Behold

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

Ephrata, ae, f. fruitful, fruitland;an ancient name for Bethlehem, the city of David.

campus, i, m., a field, plain, an open level country

silva, ae, f. a wood, forest

DR	Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
Brenton	Behold, we heard of it in Ephratha; we found it in the fields of the wood
RSV	Lo, we heard of it in Eph'rathah, we found it in the fields of Ja'ar.
Cover	Lo, we heard of the same at Ephratah, and found it in the wood.

Pope Benedict XVI has suggested that this verse seeks to link the current event of the dedication of the Temple with the history of the arc's travels:

"Perhaps at this point, after David's words, a liturgical choir's words prepare the way for the memory of the past. In fact, it recalls the rediscovery of the Ark in the plains of Yearím in the Éphrata region (cf. v. 6): it had been left there for a long time after the Philistines had restored it to Israel, which had lost it during a battle (cf. I Sm 7: 1; II Sm 6: 2, 11)."

St Augustine projected this link into the future, pointing out that the Hebrew word Ephrata is translated as speculum, or mirror in Latin, and so sees it as linked to the prophesy of Our Lord's birth at Bethlehem.

7	V	Introíbimus in tabernáculum ejus: * adorábimus in loco, ubi stetérunt pedes ejus.
	NV	Ingrediamur in tabernaculum eius, adoremus ad scabellum pedum eius.
	JH	Intremus in tabernacula eius; adoremus scabellum pedum eius.
		εἰσελευσόμεθα εἰς τὰ σκηνώματα αὐτοῦ προσκυνήσομεν εἰς τὸν τόπον οὗ ἔστησαν οἱ πόδες αὐτοῦ

Introíbimus (we will go in) in tabernáculum (into the tabernacle/tent) ejus (his) adorábimus (we will adore) in loco (in that place) ubi (where) stetérunt (they have stood) pedes (the feet) ejus (his/its)

The subjunctive in the Monastic Diurnal translation (Let us go into) is picked up by the 1979 Neo-Vulgate.  The Hebrew MT, followed here by the neo-Vulgate, has 'footstool of his feet' rather than place where his feet rested (ie the Temple, Mt Sion).  But the Septuagint version can be interpreted not only as a reference to the arc’s physical presence, but also as a reference to Christ, who ascended into heaven from Mt Sion…

introeo, ivi or li, Itum, ire, to go into, to enter.

sto, steti, statum, are,  to stand, stand up, remain standing

pes, pedis, m.  the foot

adoro, avi, atum, are,  to worship, adore

DR	We will go into his tabernacle: we will adore in the place where his feet stood.
Brenton	Let us enter into his tabernacles: let us worship at the place where his feet stood.
MD	Let us go into His tabernacles, let us adore in the place where his feet rest
Cover	We will go into his tabernacle, and fall low on our knees before his footstool.

The perspective now shifts to a description of the ceremony whereby the arc of the covenant was brought into the Temple.  2 Chronicles 6 provides some helpful commentary on these verses, and particularly on a problem that has puzzled some, namely the contrast between the idea that God is  present everywhere, and the need for the Real Presence and churches.  It states:

“Is it credible then that God should dwell with men on the earth? If heaven and the heavens of heavens do not contain you, how much less this house, which I have built?  

But to this end only it is made, that you may regard the prayer of your servant and his supplication, O Lord my God: and may hear the prayers which your servant pours out before you. That you may open your eyes upon this house day and night, upon the place wherein you have promised that your name should be called upon, and that you would hear the prayer which your servant prays in it: hearken then to the prayers of your servant, and of your people Israel. Whosoever shall pray in its place, hear from your dwelling place, that is, from heaven, and show mercy…”

8	V	Surge, Dómine, in réquiem tuam, * tu et arca sanctificatiónis tuæ.
	NV/JH	Surge, Domine, in requiem tuam, tu et arca fortitudinis tuae.
		ἀνάστηθι κύριε εἰς τὴν ἀνάπαυσίν σου σὺ καὶ ἡ κιβωτὸς τοῦ ἁγιάσματός σου

Surge (Arise), Dómine (O Lord), in réquiem (in the resting place) tuam (your) tu (you) et (and) arca (the arc) sanctificatiónis (of the holiness) tuæ (your)

The sense of the first phrase here comes from the context of the liturgical ceremony, which the Monastic Diurnal perhaps captures best: Arise O Lord to take up they abode'. Vulgate and MT differences in the second phrase (holy vs mighty) seem to reflect text variances in the manuscript tradition. I would suggest that the stress on holiness in the Vulgate (rather than strength) should be preferred as it links rather nicely to the holiness ascribed to the Christ in the closing verse…

surgo, surrexi, surrectum, ere 3,  rise, stand up; to awake; to rise, to get up from bed or from sleep

requies, ei,   rest;  a resting-place.

arca, ae, .the Ark of the Covenant

sanctificatio, onis, . Holiness; a holy place, shrine, sanctuary

DR	Arise, O Lord, into your resting place: you and the ark, which you have sanctified.
Brenton	Arise, O Lord, into thy rest; thou, and the ark of thine holiness.
MD	Arise O Lord to take up Thy abode, Thou and Thy holy Ark!
Coverdale	Arise, O Lord, into thy resting place, thou, and the ark of thy strength.

St Augustine sees this verse as a prayer for the Incarnation. Hesychius of Jerusalem (a priest in the first half of the fifth century) takes the analogy further:

“What is "the ark of your sanctification?” The Virgin Mother of God, of course. For if you are the pearl, she is rightly the ark; if you are the sun, the Virgin must necessarily be called the sky; and if you are the uncontaminated flower, then the Virgin will be the plant of incorruption, the paradise of immortality".

Psalm 131 (132) – Memento Domine

Vulgate	Douay-Rheims
Canticum graduum.	A gradual canticle.
1 Meménto, Dómine, David, * et omnis mansuetúdinis ejus :	O Lord remember David, and all his meekness.
2  Sicut jurávit Dómino, * votum vovit Deo Jacob	2 How he swore to the Lord, he vowed a vow to the God of Jacob:
3  Si introíero in tabernáculum domus meæ, * si ascéndero in lectum strati mei :	3 If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
4  Si dédero somnum óculis meis, * et pálpebris meis dormitatiónem :	4 If I shall give sleep to my eyes, or slumber to my eyelids,
5  Et réquiem tempóribus meis : donec invéniam locum Dómino, * tabernáculum Deo Jacob.	5 or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
6. Ecce audívimus eam in Ephrata: * invénimus eam in campis silvæ.	6 Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
7  Introíbimus in tabernáculum ejus: * adorábimus in loco, ubi stetérunt pedes ejus.	7 We will go into his tabernacle: we will adore in the place where his feet stood. .
8  Surge, Dómine, in réquiem tuam, * tu et arca sanctificatiónis tuæ.	8 Arise, O Lord, into your resting place: you and the ark, which you have sanctified
9  Sacerdótes tui induántur justítiam: * et sancti tui exsúltent.	9 Let your priests be clothed with justice: and let   your saints rejoice.
10  Propter David, servum tuum: * non avértas fáciem Christi tui.	10 For your servant David's sake, turn not away the face of your anointed.
11  Jurávit Dóminus David veritátem, et non frustrábitur eam: * de fructu ventris tui ponam super sedem tuam.	11 The Lord has sworn truth to David, and he will not make it void: of the fruit of your womb I will set upon your throne
12  Si custodíerint fílii tui testaméntum meum: * et testimónia mea hæc, quæ docébo eos.	12 If your children will keep my covenant, and these my testimonies which I shall teach them:
13  Et fílii eórum usque in sæculum: * sedébunt super sedem tuam.	Their children also for evermore shall sit upon your throne.
14  Quóniam elégit Dóminus Sion: * elégit eam in habitatiónem sibi.	13 For the Lord has chosen Sion: he has chosen it for his dwelling.
15  Hæc réquies mea in sæculum sæculi: * hic habitábo, quóniam elégi eam.	14 This is my rest for ever and ever: here will I dwell, for I have chosen it.
16  Víduam ejus benedícens benedícam: * páuperes ejus saturábo pánibus.	15 Blessing I will bless her widow: I will satisfy her poor with bread.
17  Sacerdótes ejus índuam salutári: * et sancti ejus exsultatióne exsultábunt.	16 I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
18  Illuc prodúcam cornu David: * parávi lucérnam Christo meo.	17 There will I bring forth a horn to David: I have prepared a lamp for my anointed
19  Inimícos ejus índuam confusióne: * super ipsum autem efflorébit sanctificátio mea.	18 His enemies I will clothe with confusion: but upon him shall my sanctification flourish.

And you can find the next set of notes on this psalm here.