Beginning

Footnotes

1. Psalm 133:1 The fragrant oil of anointing and the beneficial dew—such images speak for themselves for a Palestinian; for the poet, they evoke the charm of a living community gathered together around the priests and Levites in the holy city on the occasion of a pilgrimage. The holy city (v. 3), the priesthood (v. 2), and the communion of brothers—all is newness of grace at this moment.
   This psalm easily finds an appropriate place on our lips to proclaim the advantages of concord among Christians in the bosom of the house of God, the Church. John the apostle reveals the evils of discord. The person who hates another is a murderer and remains in sin and death. Such a person is not loved by God and can receive no gift from him (see 1 Jn 3:15-17). Fraternal love constitutes the sign of true faith and with it the key to all the divine goods (see Mt 22:34-40; Jn 13:34f; 15:12-17). Only this love manifests that we are true children of God, born of him, and at the same time true disciples of Christ (see Jn 13:35; 1 Jn 4:7).
2. Psalm 133:1 Of David: these words, omitted from some MSS, refer to the reunion of the tribes of Israel at David’s anointing in Hebron (see 2 Sam 5:1ff).
3. Psalm 133:1 The psalmist pronounces a blessing on those who live together in unity, as, for example, those on pilgrimage who included people from many different walks of life, regions, and tribes, coming together for one purpose—to worship the Lord in Jerusalem.
4. Psalm 133:2 Brotherly accord is compared with the copious oil running down the head, beard, and robes of the priests who were anointed. Just as the holy oil poured on the priests consecrated them to the Lord’s service, so brotherly unity sanctifies God’s people. Thus, the fellowship of God’s people on earth is an expression of the priesthood of all believers (see Ex 19:6), promised to Israel and renewed for the Church in Christ (see 1 Pet 2:9f).
5. Psalm 133:3 Dew of Hermon . . . mountains of Zion: because of its height (nearly ten thousand feet above sea level) and the rain, snow, and dew that fell atop it, Mount Hermon was famous for its rich foliage even during the dry summer months (see Ps 89:13; Deut 33:28; Song 5:2; Hos 14:6). Thus, the dew of Mount Hermon would make the mountains of Zion just as fruitful (see Gen 27:28; Hag 1:10; Zec 8:12). The psalmist indicates that no matter how harsh the conditions of the pilgrimage might be, the fellowship of God’s people was refreshing. For there . . . life forevermore: the divine blessing almost personified (see Lev 25:21; Deut 28:8) will procure happiness and salvation (see Pss 28:9; 36:11) in a definitive manner (see Pss 61:5; 73:26; Deut 30:16, 20).
6. Psalm 134:1 As the pilgrims leave the temple and invite the priests to keep up their praise during the night, the latter direct to them a blessing that brings to a close the Songs of Ascents, the Pilgrim’s Psalter, just as Ps 117 concludes the collection of Alleluia (or Hallelujah) Psalms (Pss 111–117).
   This psalm should remind us that Jesus spent whole nights in prayer (see Lk 6:12) and that he urged the disciples to pray always and not lose heart (see Lk 18:1), a point reiterated by Paul in his first Letter: “Pray continually, give thanks in all circumstances” (1 Thes 5:17f). Hence, this dialogued hymn can be exchanged between Christians on earth: those who are often taken away from divine praise by their earthly duties should ask those who are better prepared for this (priests and religious) to assure in their name the work of praise that is so necessary.
7. Psalm 134:1 The psalmist calls upon the priests and Levites to lead the people in worship. These are the servants of the Lord who minister (literally, “stand”) in the house of the Lord. The priestly and Levitical ministry is often designated by the verb “stand” (see Ps 135:2; Deut 10:8), and they offered up musical praise to the Lord both day and night (see 1 Chr 9:33; 23:26, 30).
8. Psalm 134:2 The priests and Levites also prayed with hands lifted up (see Ps 28:2; 1 Tim 2:8) toward the sanctuary (see 1 Ki 8:30).
9. Psalm 134:3 The words of this verse recall the words spoken by the priests when blessing (see Num 6:24f). The blessing follows the people wherever they may go or live, because it comes from the Maker of heaven and earth, i.e., the Great King of the universe (see Ps 121:2). Yet, like God’s commandments, the blessing is not “beyond reach,” not “in heaven,” nor “beyond the sea,” but “very near” (see Deut 30:11-14; Rom 10:6ff)—from Zion. And it is the true Mount Zion, the heavenly Jerusalem, where Jesus the “mediator of a new covenant” reigns in the midst of his people (see Heb 12:22-24).
10. Psalm 135:1 Composed of fragments taken from other psalms (Pss 113; 115; 134; 136), this hymn sings the praises of the true God. The psalmist acclaims the one who holds the whole universe in his hands; he glorifies the one who chose the people of Israel and guided them to their destiny from the liberation from Egypt up to their establishment in Canaan. The entire people—priests, Levites, faithful, and God-fearers (vv. 19-20)—is convoked to this praise, which celebrates the Creator of the world and the Redeemer of Israel. In the face of such solid faith, all mention of false gods becomes a caricature. Are our hymns to God true enough to cast scorn on all the new idols that we ceaselessly create for ourselves?
    We can use this psalm to praise the heavenly Father for his wonders in favor of Israel (with whom we are spiritually united) and in favor of his Son Jesus, King of Israel. We can also use it to praise the Lord Jesus, Master of nature for the service of the new Israel, Savior of his Church, the only true God in the unity of the Father and the Holy Spirit.
11. Psalm 135:1 An exhortation to praise God, who is good and who has love for his own.
12. Psalm 135:1 Taken from Ps 113:1; see Jud 4:14. The praise of God included a recitation of his wonders in creation (Ps 135:5-7) and in redemptive history (vv. 8-12). Servants of the Lord: although the identity of the “servants” is debated, the general consensus, based on the text itself, is that the word denotes the priests and Levites, who praised the Lord day and night (see 1 Chr 9:33; 23:26, 30).
13. Psalm 135:2 Taken from Ps 134:1; see Ps 92:14.
14. Psalm 135:3 Praise is due because the Lord himself is good and gracious (or beautiful; see Ps 27:4). The second part of the verse is close to Ps 147:1. He is gracious: another possible translation is: “it is pleasant.”
15. Psalm 135:4 Although all the nations are the Lord’s, he has chosen Israel as his own in a special way. Treasured possession: this phrase is found in Ex 19:5; Deut 7:6; 14:2; 26:18; see also Ps 33:12.
16. Psalm 135:5 The psalmist spells out the greatness of the Creator, who rules over all creation and is above all gods.
17. Psalm 135:5 Our Lord is superior to all gods: taken from Ex 18:11; see Ps 95:3.
18. Psalm 135:6 The Lord does whatever he pleases (see Ps 115:3) in his acts in heaven, on the earth, in the seas, and in the subterranean waters (all their depths).
19. Psalm 135:7 The Lord’s greatness extends to the elements and powers of nature: lightning (see Ps 148:8), rain (see Ps 29), wind (see Ps 104:4), and the storehouses from which any of the elements could be brought forth (see Pss 33:7; 65:10f).
20. Psalm 135:8 The psalmist indicates the greatness of the Lord’s redemption of Israel through the Exodus and the Conquest by using climactic strokes. Most of the phrases in these verses reappear in Ps 136:10, 18-22.
21. Psalm 135:8 Struck . . . of Egypt: the tenth plague (see Pss 78:51; 105:36; Ex 12:29).
22. Psalm 135:9 Into your midst, O Egypt: similar in form to Ps 116:19, this phrase recalls Ps 136:11 (see Ps 78:43).
23. Psalm 135:11 Sihon . . . Og . . . and all the kings of Canaan: see Ps 136:19f; Num 21:21-26, 33-35; Deut 2:30-33; 3:1-6; Jos 12:2-24.
24. Psalm 135:12 Recalls Ps 136:17-22.
25. Psalm 135:13 Extract from Ex 3:15; see Ps 102:12; Isa 63:12. The name God revealed to Moses was to increase in significance as the Lord increased his activities in redemptive history.
26. Psalm 135:14 Show compassion to his servants: taken from Deut 32:36.
27. Psalm 135:15 The psalmist reproduces Ps 115:4-6, 8 almost exactly. His point is that idols, unlike the God of Israel, do not speak, reveal, promise, or utter any spoken word. Ultimately, divine revelation is the difference between the religions made by humans and the true religion of the Lord (see Ps 115:4-8; Deut 4:16; Isa 44:9ff; Jer 10:1ff; Bar 6:7ff).
28. Psalm 135:19 Employing the language of Pss 115:9-11; 118:2-4 (with the addition of “O house of Levi”), the psalmist calls upon all to praise the Lord present in Zion.
29. Psalm 135:21 Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; some regard this line as belonging to the beginning of Ps 136.
30. Psalm 136:1 This psalm was for Israel the last of the “Great Hallel” psalms or, according to some Jewish authorities, the only Hallel psalm, the supreme song of praise. Associated with the great annual feasts, especially with the Feast of Passover, it is made up of exclamations of gratitude to God (accompanying a list of his wonders) and of enthusiastic assents from the crowd. In this list there are three great wonders that are never separated in Israel. First, the creation and life of the world (vv. 5-9). Next, the deliverances worked by God for Israel: the Exodus from Egypt (vv. 10-12), the passage through the Red Sea (vv. 13-15), the sojourn and victories in the wilderness (vv. 16-20), and the Conquest of the Promised Land (vv. 21-24). Finally, God’s solicitude for every living being, the grace of the bread for each day (v. 25). As it goes through this list of favors, Israel sings of God’s merciful love.
    Such a psalm could not fail to become a favorite of the Church for the Easter Vigil. By his Passion and Resurrection, Christ has given life to a new world; human beings are snatched from slavery to sin and advance in their earthly pilgrimage to become the people reunited around God in the new Promised Land, the kingdom of heaven. In the accents of the Great Hallel, Christians thus sing of the Passover of the world.
31. Psalm 136:1 The words give thanks here mean “confess” or “acknowledge” (see Lev 5:5; Prov 28:13) and therefore, call us to grateful worship indicating what we know of God’s glory and his deeds. Since he is the God of gods and the Lord of lords (see Deut 10:17), he alone is to be thanked for all the acts in creation and redemption (see Ps 72:18; Ex 15:11).
32. Psalm 136:5 The psalmist here brings together two Old Testament treatments of the creation theme: that of Proverbs, which speaks of the understanding and wisdom (v. 5) presupposed by creation (see Prov 3:19f; 8:1, 22-31; see also Ps 104:24; Jer 10:12), and that of Genesis, which gives the account of it (Ps 136:6-9: see Gen 1:9f, 16-18).
33. Psalm 136:6 Upon the waters: see Ps 24:2.
34. Psalm 136:10 Of the many wonders during the Exodus from Egypt, the psalmist mentions the tenth plague (see Pss 78:51; 105:36; 135:8) and the Lord’s strong hand and outstretched arm, a metaphor for God’s great and personal strength in favor of his people (see Ex 6:1, 6; Deut 4:34).
35. Psalm 136:13 At the Red Sea, the Lord discredited Pharaoh and his forces by judging them (see Ex 14:27), while he rescued his people (see Ps 106:7ff; Ex 4:23).
36. Psalm 136:16 The Lord guided his people through the wilderness (see Deut 8:15; Jer 2:6; Am 2:10) and won victories for them. He struck down the great and mighty kings like Sihon and Og (see Ps 135:11; Deut 2:30ff; 3:1), who are representative of a long number of Canaanite kings. Verses 17-22 are practically identical with Ps 135:10-12.
37. Psalm 136:21 God was with his servant Israel during the Conquest of the Promised Land, which became their heritage (see Ps 135:12), as well as from that time till the present. The Lord’s remembrance is based on the covenant and is intended to effectively bring out the complete redemption of his afflicted people (see Ex 6:5).
38. Psalm 136:25 Finally, it is the Lord who provides daily bread for all his creatures; therefore, all should praise him. God of heaven: an expression current during the Persian epoch (see Ezr 1:2; 5:11; 6:9; Neh 1:5; 2:4) that became classic (see Jud 5:8; Dan 2:18).
39. Psalm 137:1 Let us imagine the setting in which this psalm was sung for the first time. Some Levites, after returning from the Exile, have gathered for a penitential liturgy. They are unable to suppress the memory of the humiliations they suffered on the banks of the Euphrates, where, to heighten their sadness, they were compelled not to sing the songs they loved, since it would have been a profanation to make these known in a foreign land for the amusement of idolaters. Now their cry of attachment to Jerusalem becomes vehement and their song leads to an outburst of vengeful anger that, though in keeping with the custom of the time, seems to us cruel beyond description (see notes on Pss 5:11; 35).
    Events now in the distant past become symbols; the psalm speaks of Edom, but the singers think of all the forces united to destroy the People of God and the righteous; the psalm mentions Babylon, but this suggests the most hateful wickedness. This same wickedness the Book of Revelation will later image forth in the monstrous figure of “Babylon the Great,” mother of blasphemers (see Rev 17:5).
    We can pray this psalm as citizens of heaven (see Phil 3:20) living in exile on earth (see 2 Cor 5:6f). Strangers to a world that does not acknowledge us as its own, we are hated and persecuted by it for this reason (see Jn 15:18f; 17:14-18). We are cognizant that our exile deprives us of our true home and our Father and dooms us to divers physical and moral miseries including death, and we “groan inwardly as we wait for . . . the redemption of our bodies” (Rom 8:23).
40. Psalm 137:1 Rivers: the Euphrates and Tigris, as well as the numerous irrigation-canals that branched off from them (see Ezr 8:21; Ezek 1:1; 3:15). Sat: the posture of mourning (see Job 2:8, 13; Lam 2:10); it could also refer to the idea of being settled in accord with the word of the prophet Jeremiah who urged the exiles to work for a living, to multiply, and to seek the peace and prosperity of the land (see Jer 29:4-9). Wept: see Isa 24:8; Jer 25:10; Lam 3:48; 5:14.
41. Psalm 137:2 The exiles were tauntingly requested to sing the songs of Zion on their harps. The taunts were tantamount to the question “Where is your God?” (Pss 42:4, 11; 79:10; 115:2), and might have concerned the “songs of Zion” that celebrated the Lord’s majesty and protection (see Pss 46; 48; 76; 84; 87; 122).
42. Psalm 137:4 The exiles could not bring themselves to sing any of the holy songs while they rested on foreign, unclean soil; that would be a profanation (see Hos 9:3; Am 7:17).
43. Psalm 137:5 The exiles could not forget Jerusalem and what it symbolized: covenant, temple, God’s presence and kingship, atonement, forgiveness, and reconciliation. They vowed to wait for the redemption promised by God.
44. Psalm 137:7 See notes on Pss 5:11; 35.
45. Psalm 137:7 On the day when Jerusalem fell: literally, “the day of Jerusalem” or “that day at Jerusalem.” The “day” in question is either the ninth day of the fourth month (June–July 587 B.C.) when the Babylonians broke through the walls of Jerusalem (see Jer 39:2; 52:7) or the tenth day of the fifth month (July–August 587 B.C.) when the temple was set afire (see Jer 52:12; Zec 7:5; 8:19). The Edomites collaborated with the besiegers and did everything they could to disgrace Judah and keep the people from escaping (see Lam 4:21f; Ezek 25:12; 35:12; Ob 11), and their name became a symbol of Israel’s enemies, as well as an object of the Lord’s judgments (see Isa 63:1-4; Jer 49:7-22; Ezek 25:8, 12-14; 35; Ob 1-21).
46. Psalm 137:8 Daughter: a personification of Babylon, on whom the Lord had passed judgment (see Isa 13; 21:1-10; 47; Jer 50–51; Hab 2:4-20).
47. Psalm 137:9 Happy will he be who seizes . . . : in accord with the ruthless practice of ancient warfare, this scene was often played out during the sacking of a city after its fall (see 2 Ki 8:12; 15:16; Isa 13:16, 18; Hos 10:14; 14:1; Am 1:13; Nah 3:10). A beatitude is here transformed into a terrible curse.
48. Psalm 138:1 This psalm begins a collection of eight Davidic psalms (Pss 138–145). The believer, representing the people of Israel, knows from experience the God who saves the human race from its distress. He does not want to keep this conviction for himself but to share it with all peoples, all human beings. A deep faith in a universal plan of the Lord illumines this beautiful thanksgiving prayer.
    We can pray this psalm keeping in mind the various victories that God empowers his Church to achieve against her material and spiritual enemies. These enable us to bless our Savior and to indicate the praise offered to him by earthly powers who witness and suffer under these victories.
49. Psalm 138:1 The psalmist stresses that praise belongs to the Lord alone and not to the gods of the nations, whose kings will have to submit to the Lord. After the word “heart” the Greek adds another line: “for you have heard the words of my mouth,” which is not in the Hebrew; it seems to have been a variant of verse 4b accidently inserted here. Heart: see note on Ps 4:8. Gods: the Hebrew is elohim, which is the word for “God,” “gods,” and sometimes “godlike beings,” such as the angels. The Septuagint and Vulgate have “angels” (see Ps 8:6); other versions, “kings” or “judges.”
50. Psalm 138:2 Name: see note on Ps 5:12. Kindness: see note on Ps 6:5. Your word: i.e., God’s promise. By his faithfulness to his promise, God has made his name renowned.
51. Psalm 138:4 The psalmist prays that the nations, together with their gods and kings, will also pay homage to the Lord (see note on Ps 9:2). For the words and ways of the Lord reveal how great is his glory (see Ps 57:6; Isa 40:5; 60:1).
52. Psalm 138:6 The Lord lifts up the lowly (see note on Ps 113:7-9; Lk 1:48, 52) and puts down the proud (see notes on Pss 31:24; 131:1; see also Ps 101:5).
53. Psalm 138:7 The psalmist describes the Lord extending his hand to offer help while passing judgment on those who cause his adversity (see Ps 144:7; Ex 3:20; 9:15). Right hand: symbol of strength (see Pss 60:7; 139:10).
54. Psalm 138:8 The Lord has loving concern for his people and creation (see Pss 90:16; 92:6; 143:5; Isa 60:21; 64:8) and has a purpose for them (see note on Ps 57:3).
55. Psalm 139:1 This psalm is one of the pearls of the Psalter in its literary beauty and profound doctrine: the complete knowledge that God has about each person. The human heart is transparent to God’s look; he knows the most secret and most unknown movements of our souls. Feeling the hand of God on himself provoked sadness and anxiety in Job (see Job 23–24; Jer 15:6f), but in the psalmist, it instills serenity and abandonment. He no longer asks God to turn away his face but to lead him on the path of fidelity. The psalmist awakens to God; the one whom he thought he had to seek out is already there, present in him as his source of life, more present to him than he is to himself.
    We can pray this psalm to remind ourselves of the complete knowledge that Jesus has of us (see Jn 10:14f). For he is our Creator and Savior (see Col 1:16f; Heb 1:1f), who restores the supernatural world and re-creates each of his disciples, making new creatures of them to his own image (see Eph 2:10; Col 3:11).
56. Psalm 139:1 For the director: these words are thought to be a musical or liturgical notation.
57. Psalm 139:1 God is all-seeing and all-knowing. His knowledge is not sterile but personal and active, discriminating in favor of those who are faithful to the Lord.
58. Psalm 139:2 You know when I sit and when I stand: a Hebrew idiom that, when combined with the parallel “go out and lie down” (or “go out and come in”: see Isa 37:28), signifies: “in all that I do.”
59. Psalm 139:5 Place your hand upon me: a gesture performed by the judge or the witness (see Job 9:33). It expresses God’s absolute mastery over human beings (see Ex 33:22; Rev 1:17).
60. Psalm 139:7 God is all-present; he is everywhere to protect his children. He perceives all things in all places and there is no escaping him. The same images and teaching are found in Am 9:2f. See also Job 11:8; 23:8f; Prov 15:11; Isa 7:11; Jer 23:24; Jon 1:3.
61. Psalm 139:9 Rise on the wings of the dawn: go to the most distant extremities of the east. Settle at the farthest limits of the sea: the uttermost bounds of the west.
62. Psalm 139:11 There is only light with God, and his light brightens up the darkness. For to you darkness and light are the same: some consider this line to be a gloss.
63. Psalm 139:13 God not only sees all and penetrates the inaccessible, but he is completely operative there, creating people and providing a purpose for all.
64. Psalm 139:15 God knows all human beings intimately.
65. Psalm 139:16 The text of these verses is obscure in several places.
66. Psalm 139:16 [They] were all recorded in your book: an image familiar to the Prophets (see Neh 13:14; Dan 7:10; Mal 3:16) as well as the psalmists (see Pss 69:29; 109:13), which was reprised in the Dies Irae (the Sequence formerly used at Masses for the Dead): Liber scriptus proferetur, in quo totum continetur: “Lo, the book exactly worded, in which all has been recorded.” See note on Ps 56:9.
67. Psalm 139:18 When I awake: in this context, these words may express a glimpse of the resurrection on the part of the psalmist, as in Ps 17:15 (see note there).
68. Psalm 139:19 God is all-holy and opposes the wicked, whom he punishes for their wrongdoing. He leads the psalmist and the righteous in the way of God (the way to eternity: see Pss 1:6; 5:9; 73:18; 143:10; and note on 16:9-11) and not in the way of idolaters (the evil way: see Ps 16:4; Isa 48:5).
69. Psalm 139:19 See notes on Pss 5:11; 35.
70. Psalm 139:20 And . . . against you: the Hebrew is uncertain here.
71. Psalm 139:23 Heart: see note on Ps 4:8.