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Psalm 126

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This article is aboutPsalm 126in Hebrew (Masoretic) numbering. ForPsalm 126in Greek Septuagint or Latin Vulgate numbering, seePsalm 127.
Psalm 126
"When the Lord turned again the captivity of Zion"
Song of Ascents
Psalm 126 in the Parma Psalter
Other name
  • Psalm 125
  • "In convertendo Dominus"
TextbyDavid
LanguageHebrew (original)

Psalm 126is the 126th psalm of theBook of Psalms,beginning in English in theKing James Version:"When the Lord turned again the captivity ofZion,we were like them that dream ". In Latin, it is known asIn convertendo Dominus.[1]It is one of the fifteenSongs of Ascentin the Book of Psalms whose opening words inHebreware "Shir HaMaalot" (שיר המעלות בשוב ה’, a Song of Ascents). In the slightly different numbering system used in the GreekSeptuagintversion of the Bible and in the LatinVulgate,this psalm isPsalm 125.

This six-verse psalm forms a regular part ofJewish,Catholic,Lutheran,Anglicanand other Protestant liturgies. It is well known in Judaism as the preliminary psalm recited before theBirkat Hamazon(Grace After Meals) onShabbatandJewish holidays,and as such is sung to a wide variety of melodies. It has also inspired hymns based on it, and has often been set to music, such asJean-Philippe RameauandJules Van Nuffelwho set the psalm in Latin.

Parts of this psalm have been singled out, for exampleThey that sow in tears shall reap in joyis included inEin deutsches RequiembyJohannes Brahms.

Background and themes

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St. FrancisandSt. Monicaon astained glass windowatLittle St Mary's Church,Cambridge, England. Monica'sphylacterycontains verse 5 of Psalm 126 inLatin,for she longprayedfor theconversiontoChristianityof her sonAugustine.

Psalm 126 expresses the themes of redemption and joy and gratitude to God. According toMatthew Henry,it was likely written upon the return of theIsraelitesfromBabylonian captivity.In Henry's view, the psalm was written either byEzra,who led the nation at that time, or by one of theJewish prophets.[2]Jewish scholarship pairs this psalm withPsalm 137,with Psalm 137 commemorating the beginning of the Babylonian exile, and Psalm 126 describing the end of that exile.[3]The grammatical structure of the psalm, however, suggests that it is talking both about a past redemption (from Babylonian captivity, in verse 1) and a future redemption (the permanent return of the exiles at the end of days, in verse 4).[4]Alternately, modern Jewish commentators suggest that the second half of the psalm refers to the redemption of theland of Israelfrom agricultural drought.[5]

TheTalmud(Ta'anit23a) mentions this psalm in the context of the famous story ofHoni ha-M'agel,who slept for seventy years. Before he fell asleep, Honi saw an old man planting a carob tree that would not bear fruit for seventy years. The Talmud begins,

Rabbi Yohanan said: This righteous man [Honi HaMa'agel] was troubled throughout the whole of his life about the meaning of the verse from Psalms 126, "A Song of Ascents, When the Lord brought back those that returned to Zion, we will be like dreamers." He wondered: Is it possible for one man to live long enough to dream continuously for seventy years? [As it is written, "For the Lord said: When Babylon's seventy years are over, I will take note of and I will fulfill you to my promise of favor -- to bring you back to this place" (Jeremiah 29:10).][6]

Honi then ate a meal and fell asleep for seventy years. When he awoke, he saw the man's grandson gathering the fruits of the carob tree. Honi returned to thestudy halland heard scholars discussing laws that he himself had explicated. But they did not believe that he was still alive, and did not show him honor.[6]

Alexander Kirkpatricknotes an affinity of this psalm withPsalm 85,which beginsLORD,thou hast been favourable unto thy land.[7][8]

Text

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Hebrew

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The following table shows the Hebrew text[9][10]of the Psalm with vowels alongside an English translation based upon theJPS 1917translation (now in thepublic domain).

Verse Hebrew English translation (JPS 1917)
1 שִׁ֗יר הַֽמַּ֫עֲל֥וֹת בְּשׁ֣וּב יְ֭הֹוָה אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים׃‎ A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream.
2 אָ֤ז יִמָּלֵ֪א שְׂח֡וֹק פִּינוּ֮ וּלְשׁוֹנֵ֢נוּ רִ֫נָּ֥ה אָ֭ז יֹאמְר֣וּ בַגּוֹיִ֑ם הִגְדִּ֥יל יְ֝הֹוָ֗ה לַעֲשׂ֥וֹת עִם־אֵֽלֶּה׃‎ Then was our mouth filled with laughter, and our tongue with singing; then said they among the nations: 'The LORD hath done great things with these.'
3 הִגְדִּ֣יל יְ֭הֹוָה לַעֲשׂ֥וֹת עִמָּ֗נוּ הָיִ֥ינוּ שְׂמֵחִֽים׃‎ The LORD hath done great things with us; we are rejoiced.
4 שׁוּבָ֣ה יְ֭הֹוָה אֶת־[שְׁבִיתֵ֑נוּ] (שבותנו) כַּאֲפִיקִ֥ים בַּנֶּֽגֶב׃‎ Turn our captivity, O LORD, as the streams in the dry land.
5 הַזֹּרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ׃‎ They that sow in tears Shall reap in joy.
6 הָ֘ל֤וֹךְ יֵלֵ֨ךְ ׀ וּבָכֹה֮ נֹשֵׂ֢א מֶשֶׁךְ־הַ֫זָּ֥רַע בֹּא־יָבֹ֥א בְרִנָּ֑ה נֹ֝שֵׂ֗א אֲלֻמֹּתָֽיו׃‎ Though he goeth on his way weeping that beareth the measure of seed, He shall come home with joy, bearing his sheaves.

King James Version

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  1. When the Lord turned again the captivity of Zion, we were like them that dream.
  2. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them.
  3. The Lord hath done great things for us; whereof we are glad.
  4. Turn again our captivity, O Lord, as the streams in the south.
  5. They that sow in tears shall reap in joy.
  6. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.

Other translations

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TheNew International Versionand theRevised Standard Versionrefer to "the south" in verse 4 as "theNegev".

Uses

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Judaism

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Psalm 126 is customarily recited before theBirkat Hamazon(Grace After Meals) onShabbat,Rosh Chodesh,andJewish holidays.[11]Some say it on otherdays when Tachanun is not said.[12]While on ordinary weekdays,Psalm 137is traditionally recited before the Birkat Hamazon, that psalm's theme of theDestruction of the Templeis considered inappropriate for joyous occasions and holidays. For this reason, Psalm 126 is said before the Birkat Hamazon on Shabbat and Jewish holidays, as well as at other celebratorymealssuch as those at aJewish wedding,brit milah,andpidyon haben.[13]

At these times, Psalm 126 is customarily sung in full. The psalm lends itself to a wide variety of melodies due to its simple, repeating structure,[14]and as such has many musical versions popularized by synagogue groups, youth organizations, summer camps, and others. Melodies have been borrowed from other liturgical poems, such asEl Adon.[15]German-speaking Jewshave a tradition of adapting the liturgical melodies of each holiday'ssynagogueservices to the singing of Psalm 126 at the table.[16]Whereas fifteen psalms begin with the Masoretic superscription "Shir Hama'alot" (Song of Ascents), Psalm 126 is eponymously called "Shir Hama'alot" due to its prevalent use.[17]

Psalm 126 is one of the fifteenSongs of Ascentsrecited after theShabbatafternoon prayerin the period betweenSukkotandShabbat HaGadol(the Shabbat prior toPassover).[18]

Verse 4 is part ofSelichot.[11]

Catholic Church

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According to theRule of St. Benedictof 530, this Psalm was assigned to theOffice of nonefrom Tuesday until Saturday, and following Psalm 127 and Psalm 128.[19]

Currently, in the Liturgy of the Hours, Psalm 126 is recited or sung atvesperson theWednesdayof the third week of the four weekly liturgical cycle. In the liturgy of the Mass, it is read on the 30th Sunday in Ordinary Time of the year B6, the second Sunday ofAdventand 5th Sunday ofLentthat year.

Pentecostal

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This psalm is a Psalm of praise. It is used in moments of praise and to remind the Pentecostal community that redemption is coming and when it comes, you may not believe it - we were like those who dream![20]

Secular usage

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In keeping with its theme of redemption, Psalm 126 was proposed byReligious Zioniststo be thenational anthemof theState of Israel.[21]It, along with at least eleven other proposals, was ultimately passed over in favor of "Hatikvah",which was ratified as the official national anthem in 2004.[22]

Israeli Prime MinisterMenachem Beginrecited Psalm 126 on theWhite Houselawn when he signed the second of theCamp David AccordswithEgyptian PresidentAnwar Sadaton March 26, 1979.[23]

Musical settings

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Title page of themanuscriptof Rameau'sIn convertendo(1751 version)

The complete psalm was set in Latin as amotetfora cappellachoir by composers includingGeorge de La Hèle,[24]Lorenzo Perosi,Jean-Noël Marchand,[25]Dmitri Bortnyansky(1777).Marc-Antoine Charpentiercompose in 1670 one "In convertendo Dominus ",H.169, for soloists, double chorus, strings and continuo. Also,Sébastien de Brossard,Michel-Richard de Lalande,Patrick Douglas.[26][27]Jean-Philippe RameaucomposedIn convertendo Dominusc. 1710, for choir and orchestra.Jules Van Nuffelwrote a setting for mixed choir and organ as hisOp. 32in 1926.Giovanni Bernardino Naninoset alternate verses for a cappella choir.[28]

Heinrich Schützcomposed a setting of a metred paraphrase in German of the psalm, "Wenn Gott einmal erlösen wird",SWV231, for theBecker Psalter,published first in 1628. Other settings in German were made byJohann Hermann Scheinand Heinrich Hartmann. Verses 5 and 6 were set byJohannes Brahmswithin the first movement ofEin deutsches Requiem,for choir and orchestra.Friedrich Kielset the verses 5 and 6 as No. 5 of hisSix Motets, Op. 82,published in 1883.

Johann Sebastian Bachused the second verse in German as the text for the opening movement of his Christmas cantataUnser Mund sei voll Lachens,BWV 110(1725).

Verses of the psalm have been set in English by composers includingWilliam ByrdandCharles Villiers Stanford.[28]Jules van Nuffel set the complete psalm in Latin,In convertendo Dominus,in 1926.

In 1998,Philip Glasscomposed a setting in which the chorus sings worldless syllables and a narrator recites the text in English.[29]

The psalm is also sung to secular melodies such as "Waltzing Matilda","The Longest Time","It's a Small World",Beethoven's Ninth,andcollege footballsongs, among many others.[30]

Sons of Korahincluded a setting of Psalm 126 on their 2000 album, "Redemption Songs."

The psalm inspired the hymnBringing in the Sheaves,the lyrics were written in 1874 by Knowles Shaw, now usually set to a tune by George Minor, written in 1880.

See also

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References

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  1. ^Parallel Latin/English Psalter / Psalmus 125 (126)Archived2017-05-07 at theWayback Machinemedievalist.net
  2. ^"Psalms 126".Bible Study Tools.2018.Retrieved1 September2018.
  3. ^Samet, Rav Elchanan (2018)."Shiur #38:" When The Lord Brought Back The Return Of Zion "Psalm 126 (Part III)".Israel Koschitzky Virtual Beit Midrash.Retrieved2 September2018.
  4. ^Harman, Alan M. (1984)."The Setting and Interpretation of Psalm 126"(PDF).richardmburgess.Retrieved2 September2018.
  5. ^Samet, Rav Elchanan (2018)."Shiur #36:" When The Lord Brought Back The Return Of Zion "Psalm 126".Israel Koschitzky Virtual Beit Midrash.Retrieved2 September2018.
  6. ^ab"Psalm 126"(PDF).hillel.org.Retrieved2 September2018.
  7. ^Psalm 85:1:King James Version
  8. ^Kirkpatrick, A.,Cambridge Bible for Schools and Collegeson Psalm 126, accessed 9 June 2022
  9. ^"Psalms – Chapter 126".Mechon Mamre.
  10. ^"Psalms 126 - JPS 1917".Sefaria.org.
  11. ^abBrauner, Reuven (2013)."Shimush Pesukim: Comprehensive Index to Liturgical and Ceremonial Uses of Biblical Verses and Passages"(PDF)(2nd ed.). p. 49.
  12. ^Nulman, Macy (1996).The Encyclopedia of Jewish Prayer: The Ashkenazic and Sephardic Rites.Jason Aronson. p. 304.ISBN1461631246.
  13. ^Scherman 2003,p. 183.
  14. ^Magonet, Jonathan (1994).A Rabbi reads the Psalms(2nd ed.). SCM-Canterbury Press Limited. p. 120.ISBN9780334013648.
  15. ^"Learn to sing Shir HaMaalot (Psalm 126) – Jewish Grace After Meals".Siddur Ba-eir Hei-teiv – The Transliterated Siddur. 2018.Retrieved31 August2018.
  16. ^Cohn-Zentner, Naomi (July 2014)."Shir HaMaalot – The Umbilical Cord Between Liturgical and Domestic Soundspheres in Ashkenazi Culture".Hebrew University of JerusalemJewish Music Research Centre.Retrieved31 August2018.
  17. ^Steinbach, Alexander Alan (1964).Through Storms We Grow: And Other Sermons, Lectures, and Essays.Bloch Publishing Company. p. 159.
  18. ^Scherman 2003,p. 530.
  19. ^traduction de Prosper Guéranger,Règle de saint Benoît,(Abbaye Saint-Pierre de Solesmes,réimpression 2007) p46.
  20. ^FC's Bible Commentary
  21. ^Gottesman, Ariella (31 May 2011)."Hatikvah: The Impossible Dream".Israel National News.Retrieved18 November2013.
  22. ^Ben Zion, Ilan (16 April 2013)."How an unwieldy romantic poem and a Romanian folk song combined to produce 'Hatikva'".The Times of Israel.Retrieved2 September2018.
  23. ^Samuel, Edith (1982).Your Jewish Lexicon.Union of American Hebrew Congregations.p. 154.ISBN9780807400548.
  24. ^Lavern J. Wagner,"La Hèle [Hele], George de",inOxford Music Online,accessed 1 January 2015,(subscription required)
  25. ^David Fuller and Bruce Gustafson,"Marchand (i)",inOxford Music Online,accessed 1 January 2015,(subscription required)
  26. ^Gordon Munro,"Patrick Douglas: In convertendo",in Musica Scotica, accessed 5 October 2018.
  27. ^Neil McDermott,"We Were Glad - In Memoriam Dr Stuart Campbell by The University of Glasgow Chapel Choir",inBandcamp,accessed 5 October 2018.
  28. ^abPsalm 126:Free scores at theChoral Public Domain Library(ChoralWiki)
  29. ^Neil Levin, "The Book of Psalms and Its Musical Interpretations," booklet notes to "Psalms of Joy and Sorrow," Naxos CD 8.55945
  30. ^Lieberman, Senator Joe(2011).The Gift of Rest: Rediscovering the Beauty of the Sabbath.Simon & Schuster. p. 147.ISBN9781451606171.

Sources

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