Psalm 115 - I have believed

The third psalm of Monday Vespers in the Benedictine Office is Psalm 115.

Psalm 114 opened with words 'I loved'; Psalm 115 (with Psalm 116 to which it is joined under the same Gloria), with the words 'I have loved'.  That opening perhaps points to the three psalms forming something of a triptych within Monday Vespers by recapitulating the key themes of Psalm 113, starting from its opening word, Credidi, or 'I believed'.

One can also, I think, see echoes, in the structure of Monday Vespers, of the progression of ideas presented to us at Prime (and echoed again at Terce), for Psalm 1's presentation of the perfect man has parallels in Psalm 113&114, while Psalms 115&116 contains echoes of Psalm 2.

Liturgical uses

The reference in verse 4 to the chalice of salvation gives this psalm a strong Eucharistic flavour; indeed it is one of the Hallal psalms used at the paschal supper in the Jewish liturgy, and accordingly it has long been used as part of a priest’s preparatory prayers for Mass and for the priest’s communion in the Traditional form of the Mass.  For similar reasons, one assumes, it is also used at Tenebrae for Maundy Thursday.

Yet placed in the context of the Benedictine Office, the primary focus becomes instead, I would argue, a further meditation on our response to belief, above all in monastic profession and the performance of the Opus Dei.

NT references	2 Cor 4:13 (v1); Rom 3:4 (v2); 1 Cor 10:16, Lk 22:17 (4)
RB cursus	Monday V+AN 4371 (v1)
Monastic feasts etc	Triduum V; 2 Vespers of apostles, martyr, several martyrs, confessor bishop; All Saints; Corpus Christi; 2 V of St Benedict, Joseph, Nat. of John the Baptist AN 4476 , 4530, 1754 ,5505
Roman pre 1911	Monday V
Responsories	Apostles and evangelists TP, no3, 7428, 7429 (v9); 6649 (Confessor bishop no 12), v7; 7917; 2250 (6-7)
Roman post 1911	1911-62: Monday V . 1970:
Mass propers (EF)	Used in priest’s prep for Mass and part at liturgy for priest’s communion. Common of several martyrs, AL v1

Monastic profession

I have previously suggested that there are two key sets of vows or promises alluded to in today's Office, namely our baptism (Psalm 113), and in the Benedictine context, monastic profession (or oblation), with the Suscipe verse of Psalm 118 said at Terce.

Psalm 115 brings us back to this theme by pointing to the sacrificial offerings we render to God in response to the good things he has given us (Verse 3).  In particular, there is the sacrifice of the Mass, or the 'chalice of salvation' of verse 4.  But secondly, there is the 'sacrifice of praise' that is above all the Divine Office (verse 7) offered publicly by the monk (Verse 8).

Yet what is actually asked of us is not just particular separate sacrifices, but rather a complete offering of ourselves, as St Paul in 2 Cor 4:13:

For while we live we are always being given up to death for Jesus' sake, so that the life of Jesus may be manifested in our mortal flesh.  So death is at work in us, but life in you. Since we have the same spirit of faith as he had who wrote, "I believed, and so I spoke," we too believe, and so we speak, knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence.

Indeed, Pope Benedict XVI suggests that the verse points to the total holocaust of self:

"How then, shall I make a return to the Lord'? Not sacrifices nor holocausts... but my entire life itself. For this he says: "I will lift up the cup of salvation', giving the name "cup' to the suffering of spiritual combat, of resisting sin to the point of death; besides, that is what our Saviour taught us in the Gospel: "Father, if it is possible, let this cup pass me by'; and again to the Apostles: "Can you drink the cup I shall drink?', clearly symbolizing the death that he welcomed for the salvation of the world" (PG XXX, 109), thus transforming the sinful world into a redeemed world, into a world of thanksgiving for the life the Lord gives us. 

For the monk or nun, that holocaust, that white martyrdom, consists of the the embrace of the evangelical counsels of poverty, chastity and obedience in their fullest form, providing the whole Church with a living icon of Christ.  As Pope John Paul II said in Vita Consecrata 33:

"A particular duty of the consecrated life is to remind the baptized of the fundamental values of the Gospel, by bearing "splendid and striking testimony that the world cannot be transfigured and offered to God without the spirit of the Beatitudes".The consecrated life thus continually fosters in the People of God an awareness of the need to respond with holiness of life to the love of God poured into their hearts by the Holy Spirit (cf. Rom 5:5), by reflecting in their conduct the sacramental consecration which is brought about by God's power in Baptism, Confirmation or Holy Orders. In fact it is necessary to pass from the holiness communicated in the sacraments to the holiness of daily life. The consecrated life, by its very existence in the Church, seeks to serve the consecration of the lives of all the faithful, clergy and laity alike."

The text

Vulgate	Douay-Rheims
Alleluja.	10 Alleluia
1 Crédidi, propter quod locútus sum: * ego autem humiliátus sum nimis.	I have believed, therefore have I spoken; but I have been humbled exceedingly.
2  Ego dixi in excéssu meo: * Omnis homo mendax.	11 I said in my excess: Every man is a liar.
3  Quid retríbuam Dómino, * pro ómnibus, quæ retríbuit mihi?	12 What shall I render to the Lord, for all the things that he has rendered to me?
4  Cálicem salutáris accípiam: * et nomen Dómini invocábo.	13 I will take the chalice of salvation; and I will call upon the name of the Lord.
5  Vota mea Dómino reddam coram omni pópulo ejus: * pretiósa in conspéctu Dómini mors sanctórum ejus:	14 I will pay my vows to the Lord before all his people: 15 Precious in the sight of the Lord is the death of his saints
6  O Dómine, quia ego servus tuus: * ego servus tuus, et fílius ancíllæ tuæ.	16 O Lord, for I am your servant: I am your servant, and the son of your handmaid.
7  Dirupísti víncula mea: * tibi sacrificábo hóstiam laudis, et nomen Dómini invocábo.	You have broken my bonds: 17 I will sacrifice to you the sacrifice of praise, and I will call upon the name of the Lord.
8  Vota mea Dómino reddam in conspéctu omnis pópuli ejus: * in átriis domus Dómini, in médio tui, Jerúsalem.	18 I will pay my vows to the Lord in the sight of all his people: 19 In the courts of the house of the Lord, in the midst of you, O Jerusalem.

And you can find notes on the individual verses of Psalm 115 starting here.

Introduction to Psalm 114: I have loved

Rheims c12th

I want to continue my series on the psalms of Monday Vespers in the Benedictine Office, so today a few notes on Psalm 114.

Psalm 114 has long had two levels of meaning, referring both to our life here and now, but also to our future in heaven.  I've previously posted verse by verse notes on this psalm in the context of the Office of the Dead, which you can find here.

Here I want to provide a few overview notes to place Psalm 114 in the context of Monday Vespers.

Scriptural and liturgical context

The table below summarises the Scriptural and liturgical uses of the psalm.

NT references	Acts 2:24 (v3); Rev 21:4(v8)
RB cursus	Monday Vespers+AN (3319)
Monastic feasts etc	Office of Dead+AN 4293/All souls Vespers
Roman pre 1911	Monday Vespers
Responsories	-
Roman post 1911	1911-62: Monday Vespers . 1970: Lauds Saturday Wk 1
Mass propers (EF)	-

In the more ancient Septuagint (and thus Vulgate) tradition, this is a separate psalm.  It is worth noting though, that in the Masoretic Text (and hence Protestant tradition) it is joined to Psalm 115.  There is no explicit historical context  given to it, although St Alphonsus Liguori suggested that it was a thanksgiving psalm following David’s deliverance from persecution by his son Absalom.

In the context of the Office of the Dead the psalm can be read as a deathbed prayer of a soul on the point of victory, asking for God to take it up into heaven, the land of the living. 

It is worth noting that in Jewish liturgy, Psalm 114 is one of the Hallel psalms, the psalms of thanksgiving sung after the Passover meal, and recited on other major feasts. 

Christological interpretation

As with all the psalms, though, this one also has a specific Christological interpretation.  I've previously suggested that Monday in the Benedictine Office can be interpreted as an extended meditation on the life of Christ from the Incarnation to his baptism and temptation in the desert, and of course, on how we can imitate his life in our own.

In this light, Psalm 114 opening references to prayer, the mention of the perils of hell surrounding the speaker, and reference to God rescuing 'his feet from falling' can, I think, all be read as allusions to the events in Christ's life that take place immediately after  his baptism, namely the forty days of fasting and prayer in the desert, and his temptation by Satan.

Psalm 113 - and as we shall soon see, the next psalm of the day, Psalm 115 - both focus on belief.  Psalm 114 though, interjects the other key thread to our salvation with its opening line, namely love.

Prayer and temptation in the desert

The psalm starts from the importance of love.  God is love and hence only he can truly say 'I have loved' (v1), and in this psalm foreshadow all he has suffered for us out of love.  Yet through grace, we too can purify our love of selfishness: we can love God, love ourselves and love others with the pure and perfect love made possible for us by Christ.

Out of love flows prayer, for those forty days in the desert should speak to us of the absolute priority of prayer (v2): as the psalm reminds us, out of love God hears and cares for us.

Purification through that extreme fasting and more particularly in that temptations that follow comes the danger of death, both physical and spiritual (v3-4).  And it is surely fitting that the week be framed with a reminder of inevitability of the death of the body at least, for in the Incarnation Christ chose this fate as well, in solidarity with us.

Yet Christ models for us the trust we must have in God, who will always deliver us from temptation if we but ask humbly (vv5-6).

The final verses of Psalm 114 can be interpreted as a thanksgiving for the rejection of Satan, something we must all face up to, and a prophecy of the fruitfulness of the three year mission on which Christ is about to embark. But it can also be read as a more general thanksgiving prayer for the many times God has rescued us from those who assault us, and has aided us in keeping us on the path of righteousness, so that we too can continue to please him.    

Psalm 114

Vulgate	Douay-Rheims
Alleluia	Alleluja
1 Diléxi, quóniam exáudiet dóminus * vocem oratiónis meæ.	1 I have loved, because the Lord will hear the voice of my prayer.
2  Quia inclinávit aurem suam mihi: * et in diébus meis invocábo.	2 Because he has inclined his ear unto me: and in my days I will call upon him.
3  Circumdedérunt me dolóres mortis: * et perícula inférni invenérunt me.	3 The sorrows of death have compassed me: and the perils of hell have found me.
4  Tribulatiónem et dolórem invéni: * et nomen Dómini invocávi.	I met with trouble and sorrow: 4 And I called upon the name of the Lord.
5 O Dómine, líbera ánimam meam: * miséricors Dóminus, et justus, et Deus noster miserétur.	O Lord, deliver my soul. 5 The Lord is merciful and just, and our God shows mercy.
6  Custódiens párvulos Dóminus: * humiliátus sum, et liberávit me.	6 The Lord is the keeper of little ones: I was humbled, and he delivered me.
7  Convértere, ánima mea, in réquiem tuam: * quia Dóminus benefécit tibi.	7 Turn, O my soul, into your rest: for the Lord has been bountiful to you.
8  Quia erípuit ánimam meam de morte: * óculos meos a lácrimis, pedes meos a lapsu.	8 For he has delivered my soul from death: my eyes from tears, my feet from falling.
9  Placébo Dómino * in regióne vivórum.	9 I will please the Lord in the land of the living.

As noted above, you can find an overview of this psalm, together with verse by verse notes, in the context of the Office of the Dead here.  And you can find notes on the next psalm of Monday Vespers, Psalm 115, here.

Psalm 113: Verses 26-27

The final two verses of Psalm 113 are:

Non mórtui laudábunt te, Dómine: * neque omnes, qui descéndunt in inférnum.
Sed nos qui vívimus, benedícimus Dómino, * ex hoc nunc et usque in sæculum.

or

The dead shall not praise you, O Lord: nor any of them that go down to hell. 
But we that live bless the Lord: from this time now and for ever.

Lectio

Non (not) mórtui (the dead) laudábunt (they will/shall praise) te (you), Dómine (O Lord)

mortuus, a, um, part. adj. Subst., a dead man, pi., the dead

neque (neither) omnes (all/any), qui (who) descéndunt (they go down) in (into) inférnum (hell/hades)

infernus, i, m. Sheol; the nether world, the underworld, the grave, the kingdom of the dead, hell  

sed (but) nos (we) qui (who) vivimus (we live) 

vivo, vixi, victum, ere 3  to live, to have life, be alive,

benedicimus (we bless) Domino (the Lord) ex hoc nunc (from now) et usque (and henceforward) in sæculum (forever)

Studio/meditatio

The psalm concludes with a reminder of the consequences of our choice to worship God and reject false idols.  Those who follow the false in this life will go to hell, eternally separated from God; those who live spiritually now, will live forever rejoicing.

Too often today we avoid confronting the reality of this choice, telling ourselves and others that 'all will be well', for all are saved.  Scripture reminds us otherwise, and should impel us to pray for God's help and protection, especially in times of need.

Psalm 113

Psalm 113 (114-115) – In exitu Israel

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

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.
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.

And on that note, I hope you have found this series of notes on Psalm 113 of use.  You can find notes on the next psalm of Monday Vespers in the Benedictine Office, Psalm 114, here.

Psalm 113: verses 24-25

Verses 24 and 25 of Psalm 113 takes us back to God as creator of heaven and earth:

Benedícti vos a Dómino, * qui fecit cælum, et terram.
Cælum cæli Dómino: * terram autem dedit fíliis hóminum.

or

Blessed be you of the Lord, who made heaven and earth.
The heaven of heaven is the Lord's: but the earth he has given to the children of men.

Lectio

Benedicti (Blessed) [are/be] vos (you) a (by) Domino (the Lord) qui (who) fecit (he has made) cælum (heaven) et (and) terram (earth)

Cælum (The heaven) cæli (of heaven)[belongs] Domino (to the Lord) terram (The earth) autem (but) dedit (he gave) filiis(the sons/children) hominum (of men) 

Studio/meditatio

Cassiodorus comments:

"Since heaven is the term for just men, the Lord Christ is aptly called the heaven of heavens, as He is called the Holy of the holy, the God of gods, and other grandiloquent expressions of this kind. Caelum (heaven) gets its name from concealing (celare) all things within itself. Whereas the heaven of heavens is attributed to the Lord—as we read in Psalm 67: Who mounteth above the heaven of heavens from the east'—the earth is allotted to the children of men, so that by the Lord's grace they may there purify themselves by manifold struggles and from the contest of the world attain eternal life. He has given has reference to Christ's humanity in the incarnation; for what could be given to the Word, who with the Father and the holy Spirit has always possessed and possesses all things?"

Oratio

Through your goodness you have created us Lord; perfect us in this world that we might be drawn up into your highest heavens through your grace, and dwell with you forever.

Contemplatio

St Augustine reminds us that we must co-operate with what God offers:

...But nevertheless since they derive the truth and richness of wisdom, not from man nor through man, but through God Himself, they have received little ones who shall be heaven, that they may know that they are heaven of heaven; as yet however earth, unto which they say, I have planted, Apollos watered, but God gave the increase. 1 Corinthians 3:6 For to those very sons of men whom He made heaven, He who knows how to provide for the earth through heaven, has given earth upon which they work. 

The final section of the Psalm:

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 final set of notes on the psalm can be found here.

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.