Psalm 134: verses 13-18

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

13	V/NV	Dómine, nomen tuum in ætérnum: * Dómine, memoriále tuum in generatiónem et generatiónem.
	JH	Domine, nomen tuimi in aeternum ; Domine, memoriale tuum in generatione et generatione.
		κύριε τὸ ὄνομά σου εἰς τὸν αἰῶνα κύριε τὸ μνημόσυνόν σου εἰς γενεὰν καὶ γενεάν

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

memoriale is n memorial, remembrance

generatio, onis, f, a begetting, generating, generation "for ever and ever."

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

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

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

14	V	Quia judicábit Dóminus pópulum suum: * et in servis suis deprecábitur.
	NV	Quia iudicabit Dominus populum suum et servorum suorum miserebitur.
	JH	Quia iudicabit Dominus populum suum, et in seruos suos erit placabilis.
		ὅτι κρινεῖ κύριος τὸν λαὸν αὐτοῦ καὶ ἐπὶ τοῖς δούλοις αὐτοῦ παρακληθήσεται

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

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

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

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

Verses 15-18

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

Psalm 113	Psalm 134
12  Simulácra géntium argéntum, et aurum, * ópera mánuum hóminum. 13  Os habent, et non loquéntur: * óculos habent, et non vidébunt. 14  Aures habent, et non áudient: * nares habent, et non odorábunt. 15  Manus habent, et non palpábunt: pedes habent, et non ambulábunt: * non clamábunt in gútture suo. 16  Símiles illis fiant qui fáciunt ea: * et omnes qui confídunt in eis.	15 Simulacra gentium argentum et aurum, opera manuum hominum. 16 Os habent, et non loquentur; oculos habent, et non videbunt. 17 Aures habent, et non audient; neque enim est spiritus in ore ipsorum.  18 Similes illis fiant qui faciunt ea, et omnes qui confidunt in eis.

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

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

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

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

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

Psalm 134 (135) – Laudate nomen Domini

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

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

The Sunday Canticles: Sirach 36:14-19

I want to continue my Sunday series on the canticles used at Matins in the Benedictine Office today with a brief look at the third (and final) of the Canticles used throughout the year, which comes from Sirach (Ecclesiasticus) 36.  This canticle takes the form of a prayer for the Church.

Canticle 3 for time throughout the year: Ecclesiasticus (Sirach) 36:14-19 

Vulgate	Douay-Rheims
1 Miserere plebi tuae, super quam invocatum est nomen tuum, et Israel quem coaequasti primogenito tuo.	Have mercy on thy people, upon whom thy name is invoked: and upon Israel, whom thou hast raised up to be thy firstborn.
2 Miserere civitati sanctificationis tuae, Jerusalem, civitati requiei tuae.	Have mercy on Jerusalem, the city which thou hast sanctified, the city of thy rest.
3 Reple Sion inenarrabilibus verbis tuis, et gloria tua populum tuum.	Fill Sion with thy unspeakable words, and thy people with thy glory.
4 Da testimonium his qui ab initio creaturae tuae sunt, et suscita praedicationes quas locuti sunt in nomine tuo prophetae priores.	Give testimony to them that are thy creatures from the beginning, and raise up the prophecies which the former prophets spoke in thy name.
5 Da mercedem sustinentibus te, ut prophetae tui fideles inveniantur:	Reward them that patiently wait for thee, that thy prophets may be found faithful
6 et exaudi orationes servorum tuorum, secundum benedictionem Aaron de populo tuo: et dirige nos in viam justitiae	and hear the prayers of thy servants, According to the blessing of Aaron over thy people, and direct us into the way of justice
7 et sciant omnes qui habitant terram quia tu es Deus conspector saeculorum.	and let all know that dwell upon the earth, that thou art God the beholder of all ages.

Sirach was probably written around 190-180 BC by Joshua ben Sirach, a teacher who had travelled widely.  

The earlier verses of Chapter 36 (verses 1-13) will be familiar to those who pray the Office as the festal canticle for Saturday at Lauds.  They are essentially a plea for God to intervene in favour of Israel against those nations that are persecuting and attacking her, a plea for the coming of the Messianic era. 

The verses used for this canticle turn more fully to Sion itself, standing for the Temple and, read in a Christian light, our churches and worship.

At the time Sirach wrote, Jerusalem was still in ruins: but a few decades afterwards the Maccabean revolt saw its restoration.  

But of course the Holy City and the Temple in ruins is just as applicable to the Church today in so many ways, so we easily make as our own this beautiful prayer for the restoration of the Holy City to the glory of God!

The canticle opens with a please for God to show his mercy to his Church, Israel, and Jerusalem, his holy city.  It calls on him to fill the Church with the celebration of God's wondrous deeds, and the worship of his glory.  It then asks God to fulfill the prophesies made in his name, and reward those who have been faithful to his teachings.  Finally, it asks God to direct us in the right paths, and reveal his power to the whole world.

Psalm 118: Masterpost

Psalm 118 (119), at 176 verses, is the longest in the psalter, and an important one, devoted to the praise of the law.

It is neatly divided into twenty-two stanzas of eight verses, and in Hebrew it is one of the alphabetic psalms, presumably to facilitate memorization.

Psalm 118 in the Office

In the older form of the Roman Office, it was said daily, from Prime to None.

St Benedict, however, spreads it over Sunday and Monday in his form of the Office.  One can perhaps view this as in juxtaposition to his use of the Gradual Psalms for the remainder of the week: the law (Psalm 118) is a necessary foundation for the ascent of grace (Psalms 119-133).

Many verses of the psalm are used in Mass propers, and it has much in it that makes it worth meditating on at any time, as well as in the context of the Office.

As a Lenten devotion

The series below, however, was written as a Lenten series.

Saying Psalm 118 daily as a Lenten penance has some tradition behind it, for a letter found in a medieval manuscript purporting to be from St Scholastica to a fellow abbess, which details the Lenten practices at her monastery says that:

"Nonna Marcellina asked me if she might pray the Beati immaculati (Psalm 118) daily through Lent. She knows it by heart, of course."

The links below show how the psalm is allocated between the hours of the Benedictine Office.

SUNDAY

Prime

(Introduction to Psalm 118 Pt 1, Part II, Part III & Part IV)

Psalm 118 (Aleph) - Beati immaculati
Psalm 118 (Beth) - In quo corrigit
Psalm 118 (Ghimel) - Retribue servo tuo
Psalm 118 (Daleth) - Adhaesit pavimento anima mea &vs 32 (cum dilatasti cor meum)

Terce

Psalm 118 (He) - Legem pone mihi
Psalm 118 (Vau) - Et veniet super misericordia tua Domine
Psalm 118 (Zain) - Memor esto verbi tui servo tuo & Vs 52-56:Cantabiles mihi

Sext

Psalm 118 (Heth) - Portio mea Domine & Verses 63&64: Particeps ego sum
Psalm 118 (Teth) - Bonitatem fecisti cum servo tuo Domine
Psalm 118 (Jod) - Manus tuae fecerunt me

None

Psalm 118 (Caph) - Deficit in salutare tuum anima mea
Psalm 118 (Lamed) - In aeternum Domine
Psalm 118 (Mem) - Quomodo dilexi legem tuam Domine

MONDAY

Terce

Psalm 118 (Nun)
Psalm 118 (Samech v116) and Part 2
Psalm 118 (Ayin)

Sext

Psalm 118 (Phe)
Psalm 118 (Sade)
Psalm 118 (Coph)

None

Psalm 118 (Res)
Psalm 118 (Sin)
Psalm 118 (Tau)

Psalm 134 verses 8b-12

Lamentations over the Death of the First-Born of Egypt
Charles Sprague Pearce (1877),

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

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

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

8B	V/NV	qui percússit primogénita ægypti ab hómine usque ad pecus.
	JH	Qui percussit primitiua Aegypti, ab homine usque ad pecus.
		ὃς ἐπάταξεν τὰ πρωτότοκα Αἰγύπτου ἀπὸ ἀνθρώπου ἕως κτήνους

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

percuto, cussi, cussum, ere 3  to smite, strike; to kill, slay.

primogenitum i n first born

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

pecus, oris, n., pi., cattle, beasts

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

9	V/NV	Et misit signa, et prodígia in médio tui, ægypte: * in pharaónem, et in omnes servos ejus.
	JH	Misit signa et portenta in medio tui, Aegypte, in Pharao et in cunctos seruos eius.
		ἐξαπέστειλεν σημεῖα καὶ τέρατα ἐν μέσῳ σου Αἴγυπτε ἐν Φαραω καὶ ἐν πᾶσι τοῖς δούλοις αὐτοῦ

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

mitto, misi, missum, ere 3,  to send; cast out,

signum, i, n., a sign, token; a portent; signs, wonders, miracles; military standards.

prodigium ii n a wonder, portent

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

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

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

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

10	V/NV/JH	Qui percússit gentes multas: * et occídit reges fortes:
		ὃς ἐπάταξεν ἔθνη πολλὰ καὶ ἀπέκτεινεν βασιλεῖς κραταιούς

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

fortis, e, strong, mighty

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

11	V/NV	Sehon, regem amorrhæórum, et og, regem basan, * et ómnia regna chánaan.
	JH	Seon regem Amorraeorum, et Og regem Basan, et omnia regna Chanaan:
		τὸν Σηων βασιλέα τῶν Αμορραίων καὶ τὸν Ωγ βασιλέα τῆς Βασαν καὶ πάσας τὰς βασιλείας Χανααν

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

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

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

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

12	V/NV/JH	Et dedit terram eórum hereditátem, * hereditátem israël, pópulo suo.
		καὶ ἔδωκεν τὴν γῆν αὐτῶν κληρονομίαν κληρονομίαν Ισραηλ λαῷ αὐτοῦ

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

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

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

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

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

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

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

Psalm 134 (135) – Laudate nomen Domini

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

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