Psalm 136 verses 9-10

Destruction of Jerusalem
c1413 - 1415

In the previous verses of Psalm 136, the exiles gave a rather reluctant hymn of praise to Jerusalem, cursing themselves if they don't put the things of God above all else.  Here though they turn back to the memory of what was done to that city, and that fate of all those who seek to destroy the true and good.

9	V	Memor esto, Dómine, filiórum edom, * in die jerúsalem.
	NV	Memor esto, Domine, adversus filios Edom diei Ierusalem;
	JH	Memento, Domine, filiorum Edom in die Hierusalem;
		μνήσθητι κύριε τῶν υἱῶν Εδωμ τὴν ἡμέραν Ιερουσαλημ

Memor (mindful of) esto (be), Domine (O Lord), filiorum (of the sons) Edom, in die (in the day) Jerusalem

The Edomites were one of Israel's traditional foes - for their hostility at the time of the fall of Jerusalem see for example Ezekiel 25:14 &14: 35.

memor, oris  mindful of, thoughtful of; to remember, call to mind, think of, take thought for, recall, recount, etc.

dies, ei, m. and f fem.   a day, the natural day

DR	Remember, O Lord, the children of Edom, in the day of Jerusalem:
Cover	Remember the children of Edom, O Lord, in the day of Jerusalem
Brenton	Remember, O Lord, the children of Edom in the day of Jerusalem

'Remember' is an injunction to God, a call for justice to be done.  And indeed, where now are the Babylonians?

10	V	Qui dicunt: exinaníte, exinaníte * usque ad fundaméntum in ea.
	NV	qui dicebant: “ Exinanite, exinanite usque ad fundamentum in ea ”.
	JH	dicentium, Euacuate, euacuate usque ad fundamentum eius.
		τῶν λεγόντων ἐκκενοῦτε ἐκκενοῦτεἕως ὁ θεμέλιος ἐν αὐτῇ

qui (who) dicunt (they said): Exinanite (exterminate/destroy), exinanite usque (as far as) ad (to) fundamentum  the foundations) in ea (in it). 

exinanio ivi itum ire 1. to empty, exhaust 2. to rase, destroy, ruin utterly

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

fundamentum, i, n., that upon which anything is founded or stands, a foundation

DR	Who say: Rase it, rase it, even to the foundation thereof.
Cover	how they said, Down with it, down with it, even to the ground.
Brenton	who said, Rase it, rase it, even to its foundations.

These foes of the city were not, it is clear, proponents of 'tolerance' in any sense: rather, we are reminded that however evil might dress itself up, it is utterly at odds with the heavenly city, for evil never 'tolerates' the good.

Psalm 136 – Super flumina

Vulgate	Douay-Rheims
Psalmus David, Jeremiæ
1 Super flúmina Babylónis, illic sédimus et flévimus: * cum recordarémur Sion:	Upon the rivers of Babylon, there we sat and wept: when we remembered Sion:
2  In salícibus in médio ejus, * suspéndimus órgana nostra.	2 On the willows in the midst thereof we hung up our instruments.
3  Quia illic interrogavérunt nos, qui captívos duxérunt nos, * verba cantiónum.	3 For there they that led us into captivity required of us the words of songs.
4  Et qui abduxérunt nos: * Hymnum cantáte nobis de cánticis Sion.	And they that carried us away, said: Sing to us a hymn of the songs of Sion.
5  Quómodo cantábimus cánticum Dómini * in terra aliéna?	4 How shall we sing the song of the Lord in a strange land?
6  Si oblítus fúero tui, Jerúsalem, * oblivióni detur déxtera mea.	5 If I forget you, O Jerusalem, let my right hand be forgotten.
7  Adhæreat lingua mea fáucibus meis, * si non memínero tui.	6 Let my tongue cleave to my jaws, if I do not remember you:
8  Si non proposúero Jerúsalem, * in princípio lætítiæ meæ.	If I make not Jerusalem the beginning of my joy.
9  Memor esto, Dómine, filiórum Edom, * in die Jerúsalem.	7 Remember, O Lord, the children of Edom, in the day of Jerusalem:
10  Qui dicunt: Exinaníte, exinaníte * usque ad fundaméntum in ea.	Who say: Rase it, rase it, even to the foundation thereof.
11  Fília Babylónis mísera: * beátus, qui retríbuet tibi retributiónem tuam, quam retribuísti nobis.	8 O daughter of Babylon, miserable: blessed shall he be who shall repay you your payment which you have paid us.
12  Beátus qui tenébit, * et allídet párvulos tuos ad petram.	9 Blessed be he that shall take and dash your little ones against the rock.

The next part of this series can be found here.

Psalm 136 verses 5-8

Delacroix

Verses 5-8 of Psalm 136 remind us of where our priorities must lie.

5	V/NV	Quómodo cantábimus cánticum dómini * in terra aliéna?
		πῶς ᾄσωμεν τὴν ᾠδὴν κυρίου ἐπὶ γῆς ἀλλοτρίας

Quomodo (how) cantabimus (we shall sing) canticum (a/the song) Domini (of the Lord) in terra (on land) aliena (alien/strange)?

quomodo, adv. interrog., how? in what manner? in what way?, how greatly!

alienus i m 1. strange, not one's own  2. a stranger in a hostile, unfriendly sense; a proud or insolent enemy

DR	How shall we sing the song of the Lord in a strange land?
Cover	How shall we sing the Lord’s song in a strange land?
Brenton	How should we sing the Lord’s song in a strange land?

The initial response of the exiles is to reject their captors request for a song: how can they, who are so heartsick possibly sing as if they are happy; how can they expose their worship to ridicule?  We as sinners in exile from our heavenly home might similarly feel reluctant to share our faith lest we be thought hypocrites, or made fun of.

6	V/NV	Si oblítus fúero tui, jerúsalem, * oblivióni detur déxtera mea.
	JH	Si oblitus fuero tui, Hierusalem, in obliuione sit dextera mea.
		ἐὰν ἐπιλάθωμαί σου Ιερουσαλημ ἐπιλησθείη ἡ δεξιά μου

Si (if) oblitus fuero (I will forget) tui (you), Jerusalem, oblivioni (forgotten) detur dextera (right hand) mea (my)

ie Should the person give in to his captures and play, let his hand become paralyzed so it cannot play any more.

obliviscor, oblitus sum, oblivisci to forget

oblivio, onis, f oblivion, a state of being forgotten;  forgetfulness, i.e., aptness to forget, or a being forgotten
dexter, tera, terum; the right hand.

DR	If I forget you, O Jerusalem, let my right hand be forgotten.
Cover	If I forget thee, O Jerusalem, let my right hand forget her cunning.
Brenton	If I forget thee, O Jerusalem, let my right hand forget its skill

Some commentators see it as paradoxical, in the light of the previous verses, that the exiles now do indeed sing of Sion.  In reality though this is surely our proper response: even though we may feel far from God, even though the Church around us may seem to be in ruins, we must be more fervent than ever in asserting our attachment to heaven.

7	V/NV	Adhæreat lingua mea fáucibus meis, * si non memínero tui.
	JH	Adhaereat lingua mea gutturi meo, si non recordatus fuero tui,
		κολληθείη ἡ γλῶσσά μου τῷ λάρυγγί μου ἐὰν μή σου μνησθῶ ἐὰν

Adhæreat (let it cling/adhere) lingua (the tongue) mea (my) faucibus (jaws) meis (to me), si (if) non (not) meminero (I will remember) tui (you)

adhaereo, haesi, haesum, ere 2, to adhere to, cleave to;  to cling to, hold fast to.

lingua, ae, f., the tongue; language, speech, tongue; plan, council

fauces, ium f.  throat; jaws

guttur, is, n., the throat

memini, nisse  to remember, be mindful of;

DR	Let my tongue cleave to my jaws, if I do not remember you:
Cover	If I do not remember thee, let my tongue cleave to the roof of my mouth
Brenton	May my tongue cleave to my throat, if I do not remember thee

The Navarre Commentary notes that there is something of a play on words here:

"To forget Jerusalem would be the same thing as to forget the Lord. The Hebrew has a play on words (not evident here): the psalmist expresses the wish that if he should forget Zion, then "let my right hand wither", that is, be deprived of God's strength and be unable to play the lyre. He also wants to be struck dumb, to be prevented from singing the songs of the Lord, if he was ever to forget the mercy He manifested in the temple. These words remind us of the need to have a lively desire to reach the happiness of heaven; there we will find all the consolation we desire..."

8	V/JH	Si non proposúero jerúsalem, * in princípio lætítiæ meæ.
	NV	si non praeposuero Ierusalem in capite laetitiae meae.
		μὴ προανατάξωμαιτὴν Ιερουσαλημ ἐν ἀρχῇ τῆς εὐφροσύνης μου

si (if) non (not) proposuero (I will prefer) Jerusalem in principio (in the beginning/summation) lætitiæ (of the joy) meæ (of me)

propono posui positum ere 3 1. to set or place before 2.  to prefer, give preference to

principium, ii, n.  the beginning; the sum, substance, content; sovereignty, princely, power, dominion

laetitia, ae, f. joy, gladness

DR	If I make not Jerusalem the beginning of my joy.
Cover	yea, if I prefer not Jerusalem in my mirth.
Brenton	if I do not prefer Jerusalem as the chief of my joy.

Joy is our protection against persecution, humiliation, sin and false worship.

Psalm 136 – Super flumina

Vulgate	Douay-Rheims
Psalmus David, Jeremiæ
1 Super flúmina Babylónis, illic sédimus et flévimus: * cum recordarémur Sion:	Upon the rivers of Babylon, there we sat and wept: when we remembered Sion:
2  In salícibus in médio ejus, * suspéndimus órgana nostra.	2 On the willows in the midst thereof we hung up our instruments.
3  Quia illic interrogavérunt nos, qui captívos duxérunt nos, * verba cantiónum.	3 For there they that led us into captivity required of us the words of songs.
4  Et qui abduxérunt nos: * Hymnum cantáte nobis de cánticis Sion.	And they that carried us away, said: Sing to us a hymn of the songs of Sion.
5  Quómodo cantábimus cánticum Dómini * in terra aliéna?	4 How shall we sing the song of the Lord in a strange land?
6  Si oblítus fúero tui, Jerúsalem, * oblivióni detur déxtera mea.	5 If I forget you, O Jerusalem, let my right hand be forgotten.
7  Adhæreat lingua mea fáucibus meis, * si non memínero tui.	6 Let my tongue cleave to my jaws, if I do not remember you:
8  Si non proposúero Jerúsalem, * in princípio lætítiæ meæ.	If I make not Jerusalem the beginning of my joy.
9  Memor esto, Dómine, filiórum Edom, * in die Jerúsalem.	7 Remember, O Lord, the children of Edom, in the day of Jerusalem:
10  Qui dicunt: Exinaníte, exinaníte * usque ad fundaméntum in ea.	Who say: Rase it, rase it, even to the foundation thereof.
11  Fília Babylónis mísera: * beátus, qui retríbuet tibi retributiónem tuam, quam retribuísti nobis.	8 O daughter of Babylon, miserable: blessed shall he be who shall repay you your payment which you have paid us.
12  Beátus qui tenébit, * et allídet párvulos tuos ad petram.	9 Blessed be he that shall take and dash your little ones against the rock.

You can find the next part in this series here.

Psalm 136 verses 3-4

Eduard Bendemann: Die trauernden Juden im Exil.

Verses 3&4 of Psalm 136 have the Babylonians demanding a song: is this genuine interest, or just mockery?

3	V/NV	Quia illic interrogavérunt nos, qui captívos duxérunt nos, * verba cantiónum.
	JH	Quoniam ibi interrogauerunt nos qui captiuos duxerunt nos uerba carminis,
		ὅτι ἐκεῖ ἐπηρώτησαν ἡμᾶς οἱ αἰχμαλωτεύσαντες ἡμᾶς λόγους

quia (for) illic (there) interrogaverunt (they asked/demanded) nos (us), qui (who) captivos (captured) duxerunt (they had led) nos (us), verba (the words) cantionum (of songs)

interrogo, avi, atum, are, (1) to ask, to question. (2) to request, demand (3) to examine, try, test

captivus a um captured, taken

cantio ionis f a song

DR	For there they that led us into captivity required of us the words of songs.
Cover	For they that led us away captive required of us then a song, and melody, in our heaviness:
Brenton	For there they that had taken us captive asked of us the words of a song

4	V	Et qui abduxérunt nos: * hymnum cantáte nobis de cánticis sion.
	NV	et, qui affligebant nos, laetitiam: “ Cantate nobis de canticis Sion ”.
	JH	et qui adfligebant nos laeti, Canite nobis de canticis Sion.
		ᾠδῶν καὶ οἱ ἀπαγαγόντες ἡμᾶς ὕμνον ᾄσατε ἡμῖν ἐκ τῶν ᾠδῶν Σιων

et (and) qui (who) abduxerunt (they lead/took away) nos (us): Hymnum (a hymn) cantate (sing) nobis (to us) de (from) canticis (of the songs) Sion.

What is being demanded is not just a folk song, but a liturgical piece or psalm in praise of God.  

abduco duxi ductum ere 3 to lead or take away

hymnus, i, m.  a hymn, a song of praise to God.

canto, avi, atum, are to sing, to praise in song

canticum, i, n. a song, canticle.

DR	And they that carried us away, said: Sing to us a hymn of the songs of Sion.
Cover	Sing us one of the songs of Sion.
Brenton	and they that had carried us away asked a hymn, saying, Sing us one of the songs of Sion.

The most obvious interpretation of these verses is that their captors are taunting the exiles: sing to us the songs about how your city is so perfectly protected by your God, when we have in fact reduced it to rubble.

Yet there is a possible positive interpretation as well, namely that mixed amongst those who wish to mock the people of God are some who are genuinely curious, who are genuinely seeking the truth.  Pope Benedict XVI commented:

"Let us entrust ourselves to St Augustine for a further meditation on our Psalm. The great Father of the Church introduces a surprising and very timely note:  he knows that there are also people among the inhabitants of Babylon who are committed to peace and to the good of the community, although they do not share the biblical faith; the hope of the Eternal City to which we aspire is unknown to them. Within them they have a spark of desire for the unknown, for the greater, for the transcendent:  for true redemption. And Augustine says that even among the persecutors, among the non-believers, there are people who possess this spark, with a sort of faith or hope, as far as is possible for them in the circumstances in which they live. With this faith, even in an unknown reality, they are truly on their way towards the true Jerusalem, towards Christ. And with this openness of hope, Augustine also warns the "Babylonians" - as he calls them -, those who do not know Christ or even God and yet desire the unknown, the eternal, and he warns us too, not to focus merely on the material things of the present but to persevere on the journey to God."

Psalm 136 – Super flumina

Vulgate	Douay-Rheims
Psalmus David, Jeremiæ
1 Super flúmina Babylónis, illic sédimus et flévimus: * cum recordarémur Sion:	Upon the rivers of Babylon, there we sat and wept: when we remembered Sion:
2  In salícibus in médio ejus, * suspéndimus órgana nostra.	2 On the willows in the midst thereof we hung up our instruments.
3  Quia illic interrogavérunt nos, qui captívos duxérunt nos, * verba cantiónum.	3 For there they that led us into captivity required of us the words of songs.
4  Et qui abduxérunt nos: * Hymnum cantáte nobis de cánticis Sion.	And they that carried us away, said: Sing to us a hymn of the songs of Sion.
5  Quómodo cantábimus cánticum Dómini * in terra aliéna?	4 How shall we sing the song of the Lord in a strange land?
6  Si oblítus fúero tui, Jerúsalem, * oblivióni detur déxtera mea.	5 If I forget you, O Jerusalem, let my right hand be forgotten.
7  Adhæreat lingua mea fáucibus meis, * si non memínero tui.	6 Let my tongue cleave to my jaws, if I do not remember you:
8  Si non proposúero Jerúsalem, * in princípio lætítiæ meæ.	If I make not Jerusalem the beginning of my joy.
9  Memor esto, Dómine, filiórum Edom, * in die Jerúsalem.	7 Remember, O Lord, the children of Edom, in the day of Jerusalem:
10  Qui dicunt: Exinaníte, exinaníte * usque ad fundaméntum in ea.	Who say: Rase it, rase it, even to the foundation thereof.
11  Fília Babylónis mísera: * beátus, qui retríbuet tibi retributiónem tuam, quam retribuísti nobis.	8 O daughter of Babylon, miserable: blessed shall he be who shall repay you your payment which you have paid us.
12  Beátus qui tenébit, * et allídet párvulos tuos ad petram.	9 Blessed be he that shall take and dash your little ones against the rock.

And for the next set of notes on this psalm click here.

Fr Cassian Folsom on the interpretation of Psalm 136 and the psalms***Updated

Just a note for those who are regular readers of this blog - I'm listening at the moment to Fr Cassian Folsom's third talk in his excellent Praying without Ceasing series.

All of the talks in this series so far have been great, but the third seems particularly relevant to the interpretation of the psalms that I've been advocating for here, in that it goes to the spiritual, and particularly the Christological, interpretation of the psalms.

It opens with an exposition of Psalm 136, and particularly those difficult cursing verses at the end.  I think what I've said in my posts to date on Psalm 136 (and is coming on the remaining verses this coming week) is very much in line with his talk (which is cheering for me!), and adds some useful points, so do go and listen.

**I'm up to the halfway point on this talk now, and a great exposition on the difficulties of translating and interpreting the psalms using Psalm 109.