Psalm 134 verses 5-8a

In this age when so many refuse to acknowledge God as creator, refuse to worship him, and instead seek instead to claim that man has power to make and remake himself, these verses of Psalm 134provide a salutary statement of reality!

Verses 5-8a of Psalm 134 elaborate on a number of attributes of God to justify the call to praise of him, particularly focusing on God as creator and provider of all good things to men.  Its content is echoed in the next psalm of Vespers, Psalm 135 in verses 1-9.

Notes on the verses

5	V/NV	Quia ego cognóvi quod magnus est Dóminus, * et Deus noster præ ómnibus diis.
	JH	Quia ego scio quod magnus Dominus, et Dominus noster prae omnibus diis.
		ὅτι ἐγὼ ἔγνων ὅτι μέγας κύριος καὶ ὁ κύριος ἡμῶν παρὰ πάντας τοὺς θεούς

Quia (for) ego (I) cognovi (I have known/learnt) quod (that) magnus (great) est ( is) Dominus (the Lord), et (and) Deus (God) noster (our) præ (above) omnibus (all) diis (gods).

cognosco, gnovi, gnitum, ere 3, to know, see, learn, perceive, be come acquainted with.

prae, prep, with abl.,  through, from, for, because of, on account of; above, beyond, more than, in comparison with.

DR	For I have known that the Lord is great, and our God is above all gods.
Brenton	For I know that the Lord is great, and our Lord is above all gods;
Cover	For I know that the Lord is great, and that our Lord is above all gods.

The first of the attributes of God described here is his greatness, separating him from all other things.  The verse is not, of course, intended to suggest that other gods are real - it is simply intended as a lead in to why the claims of false gods - those things that man esteems over reality - should be rejected.

6	V/NV	Omnia quæcúmque vóluit, Dóminus fecit in cælo, et in terra, * in mari, et in ómnibus abyssis.
	JH	Omnia quae uoluit Dominus fecit in caelo et in terra, in mari et incunctis abyssis.
		πάντα ὅσα ἠθέλησεν ὁ κύριος ἐποίησεν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ ἐν ταῖς θαλάσσαις καὶ ἐν πάσαις ταῖς ἀβύσσοις

Omnia (all) quæcumque (whatsoever) voluit (he has wished) Dominus (the Lord) fecit (he has done), in cælo (in heaven), in terra (on earth), in mari (in the sea) et (and) in omnibus (in all) abyssis (the deeps).

quacumque - by whatever way, wherever, wheresoever

volo, volui, velle, to will, wish, desire; to have pleasure or delight in, to love, hold dear, desire.

abyssus, i, f  the deep, i.e., the primitive chaos mentioned in Gen. 1,2; the depths of the sea

DR	Whatsoever the Lord pleased he has done, in heaven, in earth, in the sea, and in all the deeps.
Brenton	all that the Lord willed, he did in heaven, and on the earth, in the sea, and in all deeps.
Cover	Whatsoever the Lord pleased, that did he in heaven, and in earth, and in the sea, and in all deep places.

 The second attribute of God cited is his omnipotence - God has the power to do whatsoever he wants, creating the heavens and earth merely by desiring it to be so.  The sentiments mirror those of Psalm 113 v11.

7	V/NV	Edúcens nubes ab extrémo terræ: * fúlgura in plúviam fecit.
	JH	Leuans nubes de summitatibus terrae, fulgura in pluuiam fecit,
		ἀνάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς ἀστραπὰς εἰς ὑετὸν ἐποίησεν

Educens (leading forth) nubes (the clouds) ab extremo (from the end) terræ (of the earth), fulgura (thunderbolts/lightning) in pluviam (for/with the rain) fecit (he has made)

educo, duxi, ductum, ere 3,  to lead out or forth.

nubes, is, a cloud

extremus i n (substantive of extremus a um) the end, that which is outermost

fulgur, uris, n, lightning, a thunderbolt

pluvia ae f rain

DR	He brings up clouds from the end of the earth: he has made lightnings for the rain.
Brenton	Who brings up clouds from the extremity of the earth: he has made lightnings for the rain:
Cover	He bringeth forth the clouds from the ends of the world, and sendeth forth lightnings with the rain,
Knox	summoning clouds from the ends of the earth, rain-storm wedding to lightning-flash,

8a	V/NV	Qui prodúcit ventos de thesáuris suis
	JH	educens uentos de thesauris suis
		ὁ ἐξάγων ἀνέμους ἐκ θησαυρῶν αὐτοῦ

qui (who) producit (he brings forth) ventos  (winds) de thesauris (from the storehouse) suis (his)

produco, duxi, ductum, ere 3, to bring forth; Maketh to grow:

ventus, i, m., the wind

thesaurus i m treasure, a treasury, storehouse

DR	He brings forth winds out of his stores:
Brenton	he brings winds out of his treasures.
Cover	bringing the winds out of his treasures.

The Fathers interpret these verses as setting out that God is not only creator of all things, but also its sustainer, the source of the laws of nature, and a God who arranges it so that man benefits from the good things of nature.

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 go on to here.

Psalm 134 verses 3-4

Blake: Jacob's Ladder

Verses 3&4 of Psalm 134 explain why we should praise God, namely his goodness to us, reflected in his election of his Church.  Verse 4 in particular takes us to the central theme of Wednesday in the Benedictine Office: God's deliberate choice of us as his people.

3	V/NV	Laudáte Dóminum, quia bonus Dóminus: * psállite nómini ejus, quóniam suáve.
	JH	Laudate Dominum ; quoniam bonus Dominus : cantate nomini eius ; quoniam decens.
		αἰνεῖτε τὸν κύριον ὅτι ἀγαθὸς κύριος ψάλατε τῷ ὀνόματι αὐτοῦ ὅτι καλόν

 Laudate (praise) Dominum (the Lord), quia (for/because) bonus (good) Dominus (the Lord); psallite (sing) nomini (to the name) ejus (his), quoniam (because) [it is] suave (kind/good/sweet)

Note that the object of the sweetness is slightly ambiguous: it could either be the name of God, as most translations propose, or the act of praising him.  St Robert Bellarmine, however, adopts the second interpretation.

suavis, e , kind, good, gracious

DR	Praise the Lord, for the Lord is good: sing to his name, for it is sweet.
Brenton	Praise ye the Lord; for the Lord is good: sing praises to his name; for it is good.
Cover	O praise the Lord, for the Lord is gracious; O sing praises unto his Name, for it is lovely.
Knox	Praise to the Lord, a Lord so gracious, praise to his name, a name so well beloved.

We are now presented with a number of reasons why we should praise God, starting with one of his key attributes, namely his goodness.  Bellarmine explains that God is absolute good, and to the extent that we experience goodness, it is through him:

"Now, God is so good, that he alone is absolutely good, and so good in every respect, because he does not derive his goodness from anyone or anything  but himself, and nothing can be good except by his gift and favour.  Other things are good to a certain extent, such as a good man, house, or clothes; but God is goodness itself, having in him all the attributes of goodness." 

To the extent that we experience this good, this sweetness, we should give thanks for it then.  Nut Bellarmine's alternative reading of the text draws out an important issue in relation to the act of singing God's praises, and the reasons we have difficulty visualising the happiness of heaven:

"The saints in heaven know how sweet it is to sing to the Lord, and thus, they never desist a moment from his praise, and that by reason of their constantly tasting of his sweetness at the very source of it; we find it sometimes sweet enough, and at other times irksome enough, because it is not always that we taste of God's sweetness; it is only, when through the grace of God, and previous meditation, we come to know him, and burn to love him."

4	V	Quóniam Jacob elégit sibi Dóminus, * israël in possessiónem sibi.
	NV	Quoniam Iacob elegit sibi Dominus, Israel in peculium sibi.
	JH	Quia lacob elegit sibi Dominus, Israhel in peculium suum
		ὅτι τὸν Ιακωβ ἐξελέξατοἑαυτῷ ὁ κύριος Ισραηλ εἰς περιουσιασμὸν αὐτοῦ

Quoniam (for) Jacob elegit (he has chosen) sibi (to himself) Dominus (the Lord); Israël in possessionem (for the possession) sibi (to himself).

eligo, legi, lectum, ere 3  to choose, pick out, select.

possessio, onis, f  possession, property, substance. creatures, creations

DR	For the Lord has chosen Jacob unto himself: Israel for his own possession.
Brenton	For the Lord has chosen Jacob for himself, and Israel for his peculiar treasure.
Cover	For why? the Lord hath chosen Jacob unto himself, and Israel for his own possession.
Knox	Has not the Lord made choice of Jacob, claimed Israel for his own?

cf Deuteronomy 7:6; 10:15 Exodus 19:5

St Robert Bellarmine points out that God guides all nations and peoples; gifts all with the light of reason and the natural law written on their hearts; entrusts every soul with a guardian angel.  All in other words, are invited to accept salvation.  Alas, the majority do not respond to this invitation.  Yet through no merits of our won God has chosen a special people for himself.  He has given us a law and instructions for his worship; sent prophets to guide us; and continues to guide us still through his Church.

Pope John Paul II's Redemptionis Donum reminds us how grateful we should be:

"...renew...your awareness of your special sharing in the Redeemer's death on the cross--that sharing through which you have risen with Him, and continually rise with Him to a new life. The Lord speaks to each of you, just as He once spoke through the prophet Isaiah: "Fear not, for I have redeemed you; I have called you by name, you are mine." 

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

Psalm 134 verses 1-2

The opening verses of Psalm 134 echo those of the previous psalm as they are arranged in Scripture, Psalm 133, which is said daily at Compline (the last of the Gradual psalms).

But whereas Psalm 133 is a call to night prayer, Psalm 134 is a call to continuous prayer.

As these opening verses make clear, it has a deeply liturgical dimension, that stresses the importance of Church buildings as the earthly representation of heaven, our desired destiny.

1	V/NV/JH	Laudáte nomen Dómini, * laudáte, servi Dóminum.
		αἰνεῖτε τὸ ὄνομα κυρίου αἰνεῖτε δοῦλοι κύριον

Laudate (praise) nomen (the name) Domini (of the Lord) laudate (praise), servi (servants), Dominum (the Lord)

DR	Praise the name of the Lord: O you his servants, praise the Lord:
Brenton	Praise ye the name of the Lord; praise the Lord, ye his servants
Cover	O praise the Lord, laud ye the Name of the Lord; praise it, O ye servants of the Lord

The psalm opens with a call to offer the sacrifice of praise.  The previous psalm opens with a very similar line, but restricts its call to night prayer.  This one, on the other hand, can be interpreted as a call to continuous prayer, appropriate for those who have completed their pilgrimage, and reached the heavenly home, or at least who participate in that heavenly liturgy as best we can here on earth. 

Why mention God's servants particularly?  The Fathers note that not everyone can claim to worship God in truth, but rather those who are as St Augustine puts it, the 'obeyers of his command', or, as Cassiodorus elaborates, "you who are committed to Him with steadfast will and believe that you have a Lord whom you do not despise through any superstition." 

2	V	Qui statis in domo Dómini, * in átriis domus Dei nostri.
		οἱ ἑστῶτες ἐν οἴκῳ κυρίου ἐν αὐλαῖς οἴκου θεοῦ ἡμῶν

qui (who) statis (you stand) in domo (in the house) Domini (of the Lord), in atriis (in the courts) domus (of the house) Dei (of God) nostri (our).

cf Psalm 133

atrium, ii, n., a court, often pi., courts; esp. the open courts surrounding the Tabernacle and Temple

DR	You that stand in the house of the Lord, in the courts of the house of our God.
Brenton	who stand in the house of the Lord, in the courts of the house of our God
Cover	ye that stand in the house of the Lord, in the courts of the house of our God.

The setting is clearly the Temple, or for us, the Church.  As Pope Benedict XVI puts it:

"Therefore, we find ourselves in the living atmosphere of worship that unfolds in the temple, the preferred and communal place of prayer."

Indeed, St Chrysostom points out that the Old Testament contains numerous injunctions against worshipping anywhere other than the Temple, for the regulation of worship in the temple or church is intended to offer protection against erroneous ideas, impiety and idolatry.  To be able to stand in the house of God, St Augustine comments, is not a small thing, but rather a great favour God has granted us, something meant to symbolise, as St Bellarmine explains that though we ourselves have not yet arrived at our final home, we count ourselves nonetheless, as being amongst "those who, in hope and desire, have begun to dwell in that house above; such as those who, with the apostle, can say, 'But our conversation is in heaven.'"

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 you can find the next post in this series here.