PONTIFICAL INSTITUTE OF THEOLOGY AND PHILOSOPHY

FACULTY OF THEOLOGY/ DEPARTMENT OF PHILOSOPHY

An Exegesis of PSALM 131

An Assignment
Submitted in Partial Fulfilment of the Requirements for the
Degree of Master In Theology

FR MERTON D’SILVA
Reg No

DR. JOSHY MAYYATTIL

Alwaye
October2023

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Introduction
The brief Psalm 131 is a psalm of confidence in LORD, and a confession of
faith. This short Psalm is “surely one of the most beautiful prayers in the Psalter. 1
Some scholars2 have suggested that this psalm text derived from a poem placed in the
sanctuary as part of a thank-offering service.3 It contains beautiful similes ‘like exalted
heart’, ‘haughty eyes’ and ‘weaned child’. The psalm is a poetic expression of
humility and intentionally rejects the way of the proud. It is one of the shortest Psalms
to read, but one of the longest to learn. There are also steps in this Song of Ascents: it
is a short ladder, if we count the words; but yet it rises to a great height, reaching from
deep humility to fixed confidence.4 It may by a royal psalm. Usually, Psalms of
Lamentations have certain cliché features, but every elements of lamentation are not
found in this Psalm, since it is too short.
1.1 The issue on Authorship
1.1.1 David?
Accepting the superscription as a guidepost, consider that David composed the
Psalm in response to Saul’s and his courtiers’ false accusations1Sam 24:10ff.; 26:19;
20:31; And also as David’s response to Michal (2 Sam. 6:21 sq.) when she rebuked
him for disgracing himself before the people. This is further discussed well in
Exegesis.
1.1.2 Hezekiah?
Hezekiah is also considered as an author; allusion is made to the humility of the
king after God’s wrath had been aroused against him and the inhabitants of Jerusalem
on account of his pride (2 Chron. 32:25 ff.); the king, after the trial imposed on him by
God in the matter of the ambassadors sent from Babylon (2 Chron. 32:31; Isa. 39),
wrote the Song in order to show “that he had acted in uprightness of heart.”
1.1.3 Simon Maccabæus?
Hitzig argues that if the writer thinks it necessary to say that he has not had
lofty desires, then an honor is being shown him, or a dignity being conferred, which
he has not sought; so Hitzig supposes that Simon Maccabæus here expresses the
feelings with which he received the news of the resolution adopted by the popular
assembly (1 Macc. 14:25 ff) which, on account of his services, appointed him

1
S.J. CROFT. The Identity of the Individual in the Psalms, Bloomsbury Publishing, London: 1987,149.
2
A. LESLIE, Psalms. 101-150, Word Biblical Commentary, Word Books Publishers Waco, Texas: 1983, 198.
3
L.D. CROW, The Songs of Ascent (Pss 120-134): Their Place in Israelite History and Religion (SBLD 148; Atlanta
1996) 94, suggests that the text, perhaps originally spoken, sung or prayed by a woman (v. 2b) was found in
the archives and later edited and used in this collection of pilgrim songs. This interpretation of feminine
imagery, while perhaps somewhat naive, may have made this psalm more meaningful for women on
pilgrimage to Jerusalem.
4
C H. SPURGEON, The Treasury of David; Volume 6, Legare Street Press, 2022, 136.

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ἡγούμενος καὶ ἀρχιερεύς εἰς τὸν αἰῶνα; the date of composition would then fall about
Sept. 18th, 141 B. C.5
1.1.4 High-priest Joshua?
Similarly Grætz thinks the note in the Syriac Version deserves notice, i. e. that this
Psalm refers to the high-priest Joshua, who oppressed his former colleague
Zerubbabel; he might have been charged with haughtiness and arrogance, so he calls
God to witness that he is free from pride and does not strive after extraordinary things.
6
This would be in the 6th BCE practically contradicting the previous dates.
1.1.5 Unknown Author or a collective authorship or in the Line of David
or other Psalmists
There can be little doubt that the Psalm belong to the same period as the Psalm
among which it stands. The fact is that there can be very great doubt, and, indeed,
certainty that it does not belong to that period. The ascription is found in one LXX
MS., and in the Syriac, and Massoretic texts, and, as he has been said, the eminently
reflects the spirit of “the sweet psalmist of Israel” 7 (Cf. 2 Sam 23:1).
1.1.6 A Woman/ mother as the author
Mowinckel’s suggests that in certain cases poems were written and deposited
in the sanctuary at the thank offering service; in this case they were found in the
archives and re-used in the collection of Pss 120-134 by the addition of v 3. Seybold
has largely adopted Quell’s viewpoint, except that he regards vv 1-2 and perhaps v 3
as a personal expression of piety made at the gates of the temple by a woman pilgrim
carrying her child.8 This viewpoint would open a scope for further discussion and an
inclusive viewpoint.
Several scholars even suggest that Psalm 131 may have originally been uttered
by a woman as she carried her young child along the way to Jerusalem, perhaps even
up the steps toward the Temple. While it is difficult to be too confident about such
specific proposals, it is clear that the imagery in v. 2 involves the experience of a
mother and child; most likely, the psalm was authored by a mother on the basis of her
own experience of comforting children. Other songs and prayers were, of course,
written and spoken by women in various contexts.
For example, the holy ladies in the scripture are shown to be singing similar
praises, as we read in Exod 15:20-21 “20Then the prophet Miriam, Aaron’s sister, took
a tambourine in her hand; and all the women went out after her with tambourines and
with dancing. 21And Miriam sang to them: “Sing to the Lord, for he has triumphed
5
Stevens, D.G, Jr. “A Critical Commentary on the Songs of the Return with a Historical Introduction and
Indexes. (Continued).” Hebraica 11, no. 3/4 (1895)157. https://doi.org/10.1086/369199.
6
D.G. STEVANS, A Critical Commentary with Historical Introduction, Translation and Indexes, (Gregorian Press,
Roma 2007) 139.
7
W.G. SCROGGIE, A Guide to the Psalms: A Comprehensive Analysis of the Psalms, (Grand Rapids, MI, 1978) 753.
8
M.Sigmund; The Psalms in Israel’s Worship. Grand Rapids, (Michigan: William B Eerdmans Publishing,
2004)456

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gloriously; horse and rider he has thrown into the sea.” And other major instances are
of Hannah’s Prayer in 1 Sam 2:1-10; Additionally, the Canticle of Praise is recited
during the Liturgy of Lauds, despite only a few verses from the Canticle of Judith (Jdt
16:1-7), a heroine who rose to prominence and became the pride of all the women of
Israel because of her mission to demonstrate the liberating power of God at a dark
moment in the life of his people9 Once more, a few of the Judithine expressions will
find their way, more or less, into Christian tradition, which finds a prefiguration of
Mary in the Jewish heroine. Don’t we hear Judith’s words echoed when Mary sings in
the Magnificat (Luke 1:47–55)? Yes, we do, resound her words “He has put down the
mighty from their thrones and has raised up the humble” Lk 1:52.
There are other modern views attributing the again its authorship to a women
author or even to plights of a mother, this is because of using exegetical tools like
Rhetorical Criticism and basing on a quest to find out who the implied author is.
1.2 The Form Criticism of Psalm 131
All the Psalms have different Genres. And while we make an attempt to find
out the Genre of Psalm 131 Crow would opine that it’s difficult to decide on it
because, as it stands, it begins with an address to God but lacks a petition, it must be
incomplete, ‘a fragment’.10 There are no ancient handbooks of Hebrew rhetoric to tell
us what the genres actually were. We have to deduce them from the text, and then read
the text in the light of the hypothetical genres.
1.4 An inter-textual reading/comparison of Psalm 131

1.4.1 Psalm 131 and Psalm 130 are related for comparison.
Psalm 131 is the twelfth of the Songs of Ascents. 11 The repetition of the
exhortation to hope (Pss 130:7; 131:3) indicates that Psalms 130 and 131 should be
read together. Furthermore, Psalm 130 calls for a posture of humility that Ps 131:1-2
eloquently expresses. One key connects them. The primary metaphor of Psalm 130 is
that of waiting for a word from the Lord, similar to how one waits for the rising of the
sun and that being in the picture of the Levite standing watch on the temple mount,
who is guarding and waiting for the sun to rise. Here in Psalm 131, in the middle of
the three verses we have one central image: if I had not even quieted my soul like a
weaned child upon his mother like a ween child upon me as my soul. We’ll focus on
the mother’s chest a little more closely, as in Psalm 130, where there is a shift from
the personal to the national, and the same phrase that was part of the second-to-last
line in Psalm 130 is part of the final line in Psalm 131, hopefully, Israel for the LORD,
if Psalm 130 was on waiting on the Lord’s Word; Here it is the need for atonement for
9
St. POPE JOHN PAUL II, has commended on this theme in his General Audience on Wednesday “29 August
2001,” Vatican.va, August 29, 2001,
https://www.vatican.va/content/john-paul-ii/en/audiences/2001/documents/hf_jp-ii_aud_20010829.html.
10
L.D. CROW, The Songs of Ascent (Pss 120-134): Their Place in Israelite History and Religion (SBLD 148; Atlanta
1996) 94.
11
LEANDER E. KECK; New Interpreter's Bible: 1 & 2 Maccabees, Job, Psalms (Volume 4)

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one’s sins as the primary action. As the rabbis read Psalm 130, the rabbis in dispersion
said, “We were dispersed from our homeland because of our sins, but we have reason
to be hopeful because a key image of Psalm 130 is that God is forgiving here in Psalm
131.
1.4.2 The Comparison of Psalm with Zephaniah 3:11-12
Zephaniah 3:11- 12 is messianic text. Throughout the years that they were in
exile, the rabbis interpreted Psalms 130 and 131 as connected and as prophecy for the
future because Psalm 131 begins with a discussion of humility. Therefore, Zephaniah,
which is cited by medieval commentators it points to the future. In that day again, that
is the future day of redemption, you will no longer be ashamed for all the deeds by
which you have disobeyed me. At that point, I will remove from your midst, the proud
and exalted within you, and you will no longer be haughty on my sacred mountain,
Instead, I will leave within you, a poor and humble folk who will find refuge in the
name of the Lord.
If in Psalm130 the Key image focus was on wrongdoings that are forgiven, the
opening theme of the Psalm 131 is the need for humility. As in Zephaniah, humility is
the state of redemption; whereas here, the Psalmist speaks of humility that enables
contentment with Psalm 131, which is taken from the middle verse like a ween child
upon his mother.
This three-line Psalm is one of three that are only three lines; the other two are
Psalms 133 and 134. Here we may remember that Psalm 117 was only two lines, but
it’s still dramatically short, compact, and purposeful. The opening is remarkable in
terms of four lows four times. In contrast, Zephania 3:11 states, “I did not elevate
myself and so is to go up,” and Psalm 131:1 specifically mentions physicality in the
form of walking, eyes, and heart. This opening verse contains three verbs that are
physically oriented, starting with the word judge.
1.5 The Structure of the Psalm 131
Although the psalm has an unusual form, it has the same structure as Psalm
130. It probably constitutes a literary unit. Structurally, the poem is in two strophes
(v.1, v.2) with the addition of a final exhortation (v.3). The first strophe contains three
negatives, and the second strophe repeats ‘my soul’. There is no evidence of step
parallelism in the poem. The threefold negative of verse one is actually a positive, as it
reflects a longing for humility, and is balanced by the positive affirmation in verse
two, ‘to quiet’ the soul.

1.5.1 Stichometric Analysis and Translation of Psalm 131 ‫ְּת ִהִלים‬

“Like a Weaned Child Upon His Mother”

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: ‫ְלָד ִוד ַהַּמֲעלֹות ִׁש יר א‬ 1a A Song of Ascents of David.
‫ִלִּבי ָגַבּה ֹלא ְיהָוה‬ 1b LORD, my heart is not haughty,
;‫ֵעיַני ָר מּו ְוֹלא‬ 1c and my eyes are not arrogant;
‫ִּבְגֹדלֹות ָהַלְכִּת י ְוֹלא‬ 1d and I don’t concern myself with lofty matters
‫ִמֶּמִּני ּוְבִנְפָלאֹות‬ 1e or with things too marvelous for me.

‫ׁשּויִת י ֹלא ִא ם ב‬ 2a Indeed, I have calmed

‫ַנְפִׁש י ְודֹוַמְמ ִּת י‬ 2b and quieted my soul.
‫ִא ּ֑מ ֹו יֲעֵ֣ל ְּ֭כ ָגֻמל‬ 2c Like a weaned child upon his mother;
. ‫ַנְפִׁש י יֲעֵ֣ל ְּ֭כ ָגֻמל‬ 2d like a weaned child upon me is my soul with me

‫ְיהָוה ֶא ל ִיְׂש ָר ֵא ל יחל ג‬ 3a Wait, hopefully O Israel, for LORD

‫ ְוַעד ֵמַעָּת ה‬.‫עֹוָלם‬ 3b from now on and for evermore.

1.5.2 The NRSV Version of Psalm 131

A Song of Ascents. Of David.
1 O LORD, my heart is not lifted up, my eyes are not raised too high; I do not occupy
myself with things too great and too marvelous for me.
2 But I have calmed and quieted my soul, like a weaned child with its mother; my soul
is like the weaned child that is with me.
3 O Israel, hope in the LORD from this time on and forevermore.
1.6 The Exegesis of the Psalm 131
Here, we examine a potential verse-by-verse sense-line division interpretation
of Psalm 131 in order to uncover its subtleties. The verses will occasionally overlap
and reappear in the paraphrases that are preceding and anteceding them; this is an
inevitable part of the research.
1.6.1 Authorship of the Psalm (V.1a. :‫ ְלָד ִוד ַהַּמ ֲעלֹות ִׁש יר‬A Song of Ascents of
David”)
The Davidic reference in the heading deserves so more attention. It is possible
that it was displaced from the heading to Ps 132 where it might appear to be more

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relevant: LXX mssTg. omit here and cf. ‫“ לדוד‬to David 132:17 in the sense of the
Davidic king.12 has opined that the psalm may well be a royal one. The psalm is
usually regarded as post-exilic, but there is no compelling linguistic evidence for this
dating. Anderson suggests that “I” to be the King. It is commonly believed, however,
“The speaker in the Psalm seems to be an individual rather than the personified Israel,
because of the intensely personal language of the composition”13
The reason this little song is titled ‫ לדוד‬is because it sounds a lot like the
response David gave to Michal’s derisive remarks when he danced before the Ark
wearing a linen ephod and, as a result, not in kingly clothing but rather in the ordinary
priestly garments: “I esteem myself still less than I now show it, and I appear base in
mine own eyes.” Generally speaking, the poet’s mental state is modeled by David in
this passage. Instead of pushing himself, he allowed himself to be pulled from
solitude. He did not seize the kingdom by force; rather, once Samuel anointed him, he
walked the long, difficult, and winding path of profound debasement willingly and
patiently until he received from God’s hand what God had promised. About ten years
passed during Saul’s persecution, and his reign in Hebron was only beginning to last
for seven and a half years.
He left it entirely to God to remove Saul and Ishbosheth. He let Shimei curse.
He left Jerusalem before Absalom. Submission to God’s guidance, resignation to His
dispensations, contentment with that which was allotted to him, are the distinguishing
traits of his noble character, which the poet of this Psalm indirectly holds up to
himself and to his contemporaries as a mirror, namely to the Israel of the period after
the Exile, which, in connection with small beginnings under difficult circumstances,
had been taught humbly contented and calm waiting. It is also commended that David
composed it while experiencing severe challenges and inner turmoil, perhaps when his
son Absalom revolted against him. He sought to express one of the most important
concepts in all of Scripture, humbling oneself before God: “Lᴏʀᴅ, my heart is not
haughty, nor my eyes lofty” (v. 1).
1.6.2 The Divine Name of LORD (V.1b. ‫ והיה‬The Divine Name of LORD)
The Psalm begins with an address to the Lord/deity, and ends (v. 3) the same
Name of the Lord; and moreover with a call to Israel to trust in God. If v. 3 is integral
to the Psalm, rather than a liturgical addition, it is quite possible that the initial
invocation to YHWH/LORD is redactional and that the addressee throughout is Israel.
In which case, the Psalm could originally have been more in the nature of a personal
reflection than a prayer to God.
1.6.3 On heart & haughtiness (V. 1b. ‫ ִלִּבי ָגַבּה ֹלא‬my heart is not haughty)

12
Cf. DAHOOD, MITCHELL, Psalms III, 101-150, The Anchor Yale Bible Commentaries, Yale University Press,
London, 1970, 238
13
ANDERSON, A.A; The Book of Psalms, Vol. II (New Century Bible; London: 1972, 878.

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 The Psalmist here, as employs the figure of speech of synecdoche 14, the part
(heart; eyes) standing for the whole person. The part mentioned, however, as he
shows, is not chosen at random: the Psalmist is speaking of his whole self, but with
special reference to his heart and his eyes. He is not haughty in his heart - that is,
probably, in his thinking; he is not lifted up in respect of his eyes - that is, probably, in
his way of looking at things. The two expressions thus add up to a single thought, the
renunciation of arrogance. Thus the psalm begins with a series of three negatives that
eschew pride and arrogance. Let’s have a look at the Hebrew words too. The word
“heart” ( ‫ לב‬leb, which could also be translated “mind”) in the first clause suggests
internal matters; the psalmist is free of destructive pride and haughty thoughts (cf. 1
Sam 2:3; 2 Chr 26:16; 32:25; Pss 101:5; 138:6; Prov 16:5; 18:12; Ezek 28:2, 5, 17;
Hos 13:6).
1.6.4 On Eyes (V. 1c. ;‫ ֵעיַני ָר מּו ְוֹלא‬and my eyes are not arrogant;)
The word “eyes” (‫ עינים‬enayim) in v.1c suggests external things; raised or
haughty eyes are associated in Prov 6:16-19 with destructive behaviors (cf. Prov 21:4;
Isa 2:11; 5:15). David learned to reject arrogance. Under the influence of pride, we
become arrogant and look down on other people. Though David had accomplished
great things and had a great destiny in front of him, he didn’t go around thinking of
himself as better than others. “Arrogance is an expression of pride. It is the proud who
are arrogant, but arrogance goes beyond pride in that it is pride looking down on other
people.” More discussion on ‘Eyes’ is explicated in the Christology of the Psalm.
1.6.5 On Lofty Matters (V.1d. ‫ ִּבְגֹדלֹות ָהַלְכִּת י ְוֹלא‬and I don’t concern myself with
lofty matters)
This short psalm is perfectly in David’s manner, as well as his spirit, displaying
in a high degree that childlike royalty, in which he is resembled by no other even of
the sacred writers. Haughty; literally it means elevated or higher than normal, but
specifically referring to hauteur or spirit of loftiness. Lofty eyes are mentioned
elsewhere by David himself as a sign of Pride. Because the words “For you deliver a
humble people, but the haughty eyes you bring down” appear in Psalm 18:27. The
elation here described is elsewhere represented as the natural fruit of undisturbed
prosperity.
In Deuteronomy 32:15, we learn of Jacob and Jeshurun, “Jacob ate his fill;
Jeshurun grew fat, and kicked. You grew fat, bloated, and gorged! He abandoned God,
who made him, and scoffed at the Rock of his salvation.” this is a classical example of
growing haughty and additionally, in 2 Chronicles 26:16 tells us of the priest Uzziah,
in these words, “But when he had become strong he grew proud, to his destruction.
For he was false to the Lord his God, and entered the temple of the Lord to make
offering on the altar of incense”. The arrogance of another priest, Hezekiah, is once
more evident as 2 Chronicles 32:25 tells us, “But Hezekiah did not respond according
14
a figure of speech in which a part is made to represent the whole or vice versa, as in England lost by six
wickets (meaning ‘the English cricket team’).

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to the benefit done to him, for his heart was proud. Therefore wrath came upon him
and upon Judah and Jerusalem.”
The words the NIV translates as “great matters” and “things too wonderful” are
ordinarily understood to designate arrogant, self-centered pursuits that the psalmist
properly avoided. This is the mainstream interpretation, but Miller points out how
these words become a prayer of a Woman, referring exclusively to God’s great and
wonderful works. Therefore, he suggests that the third clause of v.1 may well indicate
the “inappropriateness on the part of the woman and mother to care about and bother
with theology,” and he considers it likely that v. 1 is “an indication of the role
restrictions placed upon women in the patriarchal structure of Israelite society. 15
Indeed, this restriction may account, at least in part, for the struggle implied in v. 2
that is, the woman’s need to find a calmness of soul, a peace of mind and heart, that is
denied her by her social setting. In short, Ps. 131 is an assertion of the humility of the
people, in heart, look, and walk16.
1.6.5 On Marvelous things (V.1e. ‫ ִמ ֶּמ ִּני ּוְבִנְפָלאֹות‬or with things too marvelous for
me)
This confirms the Davidic origin of the psalm, and shews that it was only
adapted by the later writer to his own purpose, when the original conception would
have been almost impossible. The grand and marvelous things that are intended are
God’s secret purposes and sovereign means for achieving them, in which man is
expected to submit oneself rather than just to cooperate with God. As David practiced
this forbearance by his patient expectation of the kingdom, both before and after the
death of Saul, so he here describes it as a characteristic of the chosen people.17
1.6.6 Affirmation of trust (V.2a ‫ ׁשּויִת י ֹלא ִא ם‬Indeed, I have calmed)
The adverb “Indeed” very weakly conveys the forceful assertion in the first
clause, which is expressed in the idiomatic form of an ancient oath. Allusions to this
we see on Ps. 89:85 as we read, “Once and for all I have sworn by my holiness; I will
not lie to David” The word translated soothed means rather smoothed, leveled, as in
Isa. 28: 25. Quieted, stilled, hushed, reduced to silence. The repeated use of the
preposition on in this connection is so marked and striking, that it seems to make it
necessary to supply a verb with which it may be construed. This is certainly better
than to give it a different meaning in the two clauses, or in both one which does not
belong to it. In the version above given, the comparison suggested is between a
weaned child, quietly reposing on its mother’s breast, without desiring to be suckled
as of old, and the soul of the Psalmist, by a bold conception represented as his child,
and acting in like manner. Hengstenberg denies that there is any reference to the
15
PATRICK D. MILLER, They Cried to the Lord: The Form and Theology of Biblical Prayer (Minneapolis: Fortress,
1994) 240.
16
C.A. BRIGGS-E.G. BRIGGS, Critical Exegetical Commentary on The book of Psalms (Edinburgh: T T Clark, 1960)
466.
17
J.A. ALEXANDER, Commentary on Psalms, (Kergel Publications, Grand Rapids, 1991) 530.

9
mother’s milk, or that weaned has any other meaning here than that of infant or young
child, as in Isa. 11:8, 28:9. The comparison is then coincident with that in Mt 18:3-4.
But the use of the word weaned, which was here required by no parallelism as in
Isaiah, and the singular aptness of the figure suggested by the word when strictly
understood, have led most interpreters, and will probably lead most readers, to prefer
the obvious and strict interpretation. 18
1.6.7 Contentment of the soul (V2b ‫ ַנְפִׁש י ְודֹוַמְמ ִּת י‬and quieted my soul)
Psalm 131 displays a subtle play on words. The psalmist has silenced and
calmed down his soul/breast (he has put an end to its loud complaints). The woman
finds peace in her acceptance by and dependence upon God. The grammatical
construction that begins v. 2 is emphatic. The two verbs used express or suggest the
idea of assimilation (‘I have transformed it into something silent and something
calm’), which leads up to the material image which follows. Despite restrictive
circumstances ones that perhaps made humility as much coercion as choice the
psalmist affirms that she really has found a certain equilibrium (the first verb in v. 2
seems to mean literally “to be even,” “to be smooth”) and security with God, like her
child (a member, of course, of another devalued class in the ancient world as well as
the modern world) has found with her. The child is not an infant but a “weaned child.”
1.6.8 Metaphor of the Mother (V2c . ‫ ַנְפִׁש י ָעַלי ַּכָּגַמל‬Like a weaned child upon his
mother)
In 2c ‫ גמל‬gml means a child that has been weaned or is happy (Having once
found acceptance and satisfaction and has stopped crying loudly); The construction
‫ יֲעֵ֣ל ְּ֭כ ָגֻמל‬kaggāmul ‘alay is precisely parallel in word order, syntax, and meaning to
‫ ִא ּ֑מ ֹו יֲעֵ֣ל ְּ֭כ ָגֻמל‬kə-ḡā-mul ‘ă-lê ‘im-mōw. It depend on whether the first word is
indefinite or definite character But that is best explained in terms of the parallel and
the movement implied in it. In effect, the one who speaks says, “My soul is like a
weaned child with/on its mother; indeed, it is like the weaned child on/with me.” 19 The
point of the simile is not just “like a/the weaned child” but “like a weaned child
on/with its mother.” That point is vitiated if the simile is shortened in the second colon
of the line, and the move from the indefinite to the definite noun is less intelligible.
The preposition ‘ă-lê suggests the weaned child’s exact location in relation to its
mother, which is not very difficult to determine.
This means nurtured at the mother’s breast, the weaned child returns for
comfort and security to the mother’s loving embrace. A weaned child no longer needs
to suckle for nourishment and yet, snuggles on the familiar chest finding comfort,
security, and contentment.

18
Cf. J.A. ALEXANDER, Commentary on Psalms, (Kergel Publications, Grand Rapids, 1991) 530-531.
19
W.A. VANGEMEREN; “Psalm 131:2 — kiggamul. The Problem of Meaning and Metaphor”, Hebrew Studies 23
Grand Rapids: Zondervan Publishers, 1982,51-57, 52-56.

10
 Miller makes a reader response criticism, while interpreting this section. A
weaned child upon his/her mother could be seen as symbolic expression of
contentment while we focus this as a Metaphor. The metaphor of a child with its
mother is not unexpected in a collection that may have derived from or been used by
groups of pilgrims on their way to Jerusalem and that displays elsewhere a concern
with families and children (cf. Pss 122:8; 127:3-5; 128:3, 6; 133:1). 20 Even so, v. 2 is
striking, because a straightforward translation of v. 2c in NRSV suggests that the
psalmist is almost certainly a woman.
1.6.9 Metaphor of a Weaned Child (V2d. ‫ ַנְפִׁש י ָעַלי ַּכָּגַמ ל‬like a weaned child upon
me is my soul with me)
This can be called an emblematic couplet, because there is a similar wording
with an omission of a major single Phrase. In the former it was omitted by a prosaic
scribe. The soul, which might well have been agitated by ambition, or the failures of
life, was by deliberate action reduced to a calm, gentle, submissive, patient, and
contented state. This is essentially the interpretation of V 2d, representing the soul of
the people as having received from LORD all needed benefaction and as being in a
calm, peaceful condition, without agitation, just as is the child already amply
nourished upon the mother’s breast., so is “my soul is even as a weaned child,” is
essentially repetition without good reason for emphasis upon the simile, and leaves it
unexplained by any of the commentators. The concept ‘weaned’ suggests that, this
infant is no longer dependent on its mother’s body to create the sustenance it needs to
survive; it has been weaned. This baby doesn’t need to be linked to the mother in
order to be satisfied to lean against her breasts.
T. H. Gaster was the first, as far as I know, to point out that we have here to do
with the image of a person who carries someone on his back. For the interpretation of
the image of the so-called “weaned child” is primarily based on like in our experience
how of the practice of carrying an infant who has stopped having breast milk. There
is another understanding here by talking about the child’s position. Gastor suggests
that child is on the back of its mother, between her shoulder blades, wrapped in a sling
or in the folds of her garment. The mother has her hands free and can do her work,
with her child (always the youngest and still breast-feeding) securely on her back. If
the child has to be fed, she can easily shift it forward to give it the breast. This is
common in Asia and Africa “to carry a child on the back”, which is used to denote this
particular practice.21
1.6.10 An Exhortation to Hope and Trust (V3a. ‫ ְיהָוה ֶא ל ִיְׂש ָר ֵא ל יחל‬Wait, hopefully
O Israel, for LORD)
A gloss urges Israel to hope always in Lord. This Hope is in contrast to the
sentiment of renouncement in the feeling disavowed in the preceding Psalm. From the
20
PATRICK D. MILLER, They Cried to the Lord: The Form and Theology of Biblical Prayer (Minneapolis: Fortress,
1994) 241.
21
T. H. GASTER, Myth, Legend, and Custom in the Old Testament, vol 2 (New York: Harper and Row, 1975)137.

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first clause that of Ps.130: 7, “O Israel, hope in the Lord! For with the Lord there is
steadfast love, and with him is great power to redeem.” So this part of the Psalm 131
was no doubt borrowed by the later writer, who prefixed that psalm to the one before
us. With the last clause must compare Ps 121:8, “8The Lord will keep your going out
and your coming in from this time on and forevermore.” 22 This verse in the Masoretic
text has no connection with the argument of the Psalm, though it has been explained
as an address of commendation and encouragement to the congregation from the high-
priest, or a priestly choir. In any case, it presupposes that vv. 1:2 voice the feelings of
the people, not of an individual; otherwise it is a “strange addition”. Those who regard
the piece as originally composed with reference to some person’s personal experience,
think that by means of this apostrophe it was adapted to the uses of the community.
The supposition seems quite probable, that the formula was added when the Song
found a place in the temple hymn-book. Hence it appears to have been taken Ps 130,
which stood close at hand, cf. Ps 130:8.23 Israel is to renounce all self-boasting and all
self-activity, and to wait in lowliness and quietness upon its God from now and for
evermore. As we read in the letter of James; But he gives all the more grace; therefore
it says, “God opposes the proud, but gives grace to the humble (cf. James 4:6-10).” 24
1.6.11 On hoping Eternally in God (V3b. ‫ ְוַעד ֵמַעָּת ה‬.‫ עֹוָלם‬from now on and for
evermore)
Through these verses, David aims to exhort and excite the godly to
acknowledge Lord in obedience and to encourage the people to fight fiercely under
the banner of the Lord because they can trust in Him now and forever more. He
declares that he has always submitted himself to the guidance of God and has never
done anything without his call and commission. Reading together with Psalm 131:7
we are compelled to hope more in the Mercy of the Lord, as we read, “Israel, wait for
the LORD; For with the LORD there is mercy, And with Him is abundant
redemption”. Israel is exhorted to have like confidence and trust in God as the
psalmist.
1.12 The Theological reflections have you drawn from the exegesis of Psalm 131
This Psalm praises the humility of one who is a servant of God and in faithful
to the congregation of believers, whose voice is sung; this is the entire body of Christ.
St. Augustine’s interpretation is that whenever a person prays it’s not alone but he is
in connection with the community to which he belongs. For he says, “For we have
often told you, friends, that it should not be interpreted as the voice of one man
singing, but of all who are members of Christ’s Body. And because all are in His
Body, it is as if one man speaks: and he is one who is many.” And Mowinckel thought

22
J.A. ALEXANDER, Commentary on Psalms, (Kergel Publications, Grand Rapids,1991) 531.
23
D.G. STEVANS, A Critical Commentary with Historical Introduction, Translation and Indexes, (Gregorian Press,
Roma 2007) 144.
24
F. BOLTON, The Psalms, (Grand Rapids, Eermans, 1949)307.

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it a national Psalm of Lamentation, uttered by an individual on behalf of all. 25 And if
so, its connotations expand, because of though clearly the final words says it. we see
this concept of Lord preparing his people for trusting in him in the previous verse
itself. For the word used for calmed is ‫( ִׁש ִּ֨ו יִת י‬šiw-wî-ṯî) literally it has meanings like
made even or smooth, as the waters of a troubled sea subside: in Isa. 28:25, the word
is used of preparing the soil for the seed. So the Calmness and Trust that one feels
while praying is ultimately a gift from God. Now he prays in God’s temple, in the
peace of the Church, in the oneness of Christ’s Body, which is made up of many who
believe in the whole world, and so he is heard. Praying in the spirit and truth brings
peace to the Church, not just to the temple, but moreover to the person wherever he is
located.
1.13 The Ecclesiological meaning of this Psalm 131, comparing David’s sense of
trust in God
King David is opening his heart before God. David’s sense of trust in God and
simplicity of heart is revealed through this beautiful and short psalm. David was
labeled arrogant by many individuals over many periods of time. King Saul regularly
and David’s older brother Eliab sometimes mocked David (1 Sam 17:28) by calling
him proud. In addition, David’s attempt to take Census of the people of Israel once
angered even God (1 Chron. 21). Perhaps, remembering all this, David says that he is
not proud in his heart and hopes only in God. The first of the seven things God hates
is a “haughty eye” (Prov 6:17). By declaring that he is free from the sin of gluttony,
David is testifying that he has not used his principles uncontrollably in a manner
contrary to God’s will (Psalm 131:1). He tried to grow in the virtue of modesty instead
of the sin of indulgence. David also confesses that he always kept the childlike sense
of dependence on God in his mind. Jesus teaches that “Unless you repent and become
like little children, you will not enter the kingdom of heaven” (Matthew 18:3). David,
who lived with hope in God, “like a child lying quietly in his mother’s bosom” (Psalm
131:2) is to all God’s people. He is a model of Trusting in the Lord. By inviting the
entire nation of Israel to live in the Hope of the Lord this psalm ends. In his own
capacity, he is not preoccupied with great things and marvelous works (Psalm 131:1)
but with childlike modesty. The Holy Church our Mother is inviting us to hope in
Christ. We too must be able to accept this invitation and take refuge in God’s bosom
like a sleeping child.
1.14 The Imagery of God as mother in Psalm 131
It is the one psalm in which the image is used God as Mother. Though it’s not
the only image in Psalms of ‘God as mother’ for instance, listen to Psalm 149:14-16.
In Psalm 149:15, we read, “Can a woman forget her baby, from the womb – the son of
her loins? Even if that one should forget; I would not forget. Thus, a motherly picture

25
S. MOWINCKEL, The Psalms in Israel’s Worship, transl. D.R.Ap-Thomas. 2 vols. (Oxford 1962) I, 216, 222. “An
individual (I) speaks on behalf of the congregation, identifying himself with its distress: he is, in fact, the
liturgical representative of the congregation — the chief priest or somebody similar”: 222).

13
of God exists and so we can say there is an image of God as Mother in the Psalter
itself. There is Psalm 22:10, “On you I was cast from my birth, and since my mother
bore me you have been my God. This is another instance but it is like God who is at
the time of every child birth.”
The Imagery of God as mother tells us the fact that the Psalmist has eventually
learned the lesson of dependence upon God. His metaphor for such dependence, that
of the parent carrying a child, is well attested in the OT to describe the supportive care
that Yahweh had ever given his covenant people since the wilderness period (Deut
1:31; Isa 46:3-4; Hos 11:3, as generally emended). The psalmist individualizes this
communal caring (cf. Ps 23:1), whether glancing at the child he was even now
carrying or merely thinking of the welcome burden that was at other times his own or
his wife’s. Such was his relationship to God, the mother and father of his soul (cf. Ps
27:10), and he would not have it otherwise.
1.15 The Spiritual meaning of the psalm
The two parallel sentences that open the Psalm express the idea of spiritual
pride manifesting itself in a haughty manner and contemptuous looks. Proverbs 30:13
There are those—how lofty are their eyes, how high their eyelids lift!— behaving or
looking as though one thinks one is superior to others. There is a generation spoken of
with high eyes and raised eyelashes! However, this concept of behaving or looking as
though one thinks one is superior to others and assumed power is in contrast to the
thinking in the verse 1c., since the logical complement would be “nor have I despised
and oppressed the meek Ps 10:17 O Lord, you will hear the desire of the meek; you
will strengthen their heart, you will incline your ear and lowly.” Psalm 10:2 says, “In
arrogance the wicked persecute the poor—let them be caught in the schemes they
have devised.”
The Psalm conveys a message that, arrogance & fleshly ambitions destroy
God’s Plan for us. Arrogance & Ambition comes from the same root word for
ga’own: arrogancy ‫ ָּגאֹון‬or Pride. Proverbs 16:5 “All those who are arrogant are an
abomination to the Lord; be assured, they will not go unpunished.” Arrogance Is about
Power. And pride doesn’t allow intimacy with God. Such people can’t enter into a
relationship with equals. Ambition attempts to do what God hasn’t prepared for us,
things... “too great and too marvelous” for us. A calm soul comes terms with God
“Blessed are the meek, for they will inherit the earth.” Matthew 5:5
Jesus teachings focused the truth of these verses Matthew 18:2-4, 2 He called a
child, whom he put among them, 3 and said, “Truly I tell you, unless you change and
become like children, you will never enter the kingdom of heaven. 4 Whoever
becomes humble like this child is the greatest in the kingdom of heaven. Learn to Live
Humble. You Are Called to Live Humble To the same commitment David had. Jesus
said of himself, “Come to me… I am gentle and humble in heart, and you will find
rest for your souls.”. Matthew 11:28-29

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 1.16 The Pastoral Theology behind these words
As we read in Acts 8:9–24 regarding Simon the sorcerer who wish to advance
into wonders above himself, on that account the power of the Apostles more pleased
him, than the righteousness of Christians.
In the Acts, there we see that when the Apostles laid their hands on believers,
they received the Holy Spirit. And when Simon saw that through laying on of the
apostles’ hands the Holy Spirit was given, he offered them money, saying, “Give me
also this power, that on whomsoever I lay hands, he may receive the Holy Spirit.” 20
But Peter said to him, “May your silver perish with you, because you thought you
could obtain God’s gift with money! 21You have no part or share in this, for your heart
is not right before God. Similarly, very often we tend to follow up the social support,
the trend is that pastors wants themselves always to be in the lime lights, and always
wanting to build up ‘Pastor’s own spiritual empire’, to make a ‘Glorious Church’ and
so on. The focus is lost on God, and without embracing God, one just wishes to
become a miraculous healer. And a new form of simony happens around us. We are to
evaluate personally are we having a humble and contrite heart.
As the Psalmist says, in Verse 1 “What is above my strength, I have not
sought; I have not stretched myself out there, I have not chosen to be magnified there”
How deeply this self-exaltation in the abundance of graces is to be feared, that no man
may pride himself in God’s gift, but may rather preserve humility and do what is
written: “The greater thou art, the more humble thyself, and thou shall find favour
before the Lord:” how deeply pride in God’s gift should be feared, we must repeatedly
impress upon you.
Those who trust in the power of God/Christ and not in oneselves or in mighty,
marvelous acts can only be humble like the Psalmist can only say like Paul, Therefore
I am content with weaknesses, insults, hardships, persecutions, and calamities for the
sake of Christ; for whenever I am weak, then I am strong.2 Cor 12:10.
1.17 The Christological meaning of this Psalm 131
The trust in God is one as a child attached towards its mother signifies that
particular relationship that is very exclusive in nature. Moreover, it signifies Jesus’
assertion of unity with God the Father, emphasizing their divine relationship. It
reflects Jesus’ deity and equality with God, affirming His divine nature and authority.
So, taking up this Psalms from a Christological point of view, we can say that rather,
they are united in purpose and essence, sharing a divine bond that transcends human
comprehension. This unity underscores the inseparable relationship between Father
and Son within the Trinity. This is actually a foreshadowing of the Johannine Gospel
affirmation by Jesus telling, “I and the Father are one” (Jn 10:30)
Conclusion

15
 Psalm 131, surely one of the most beautiful prayers in the Psalter, calls up, like
other Psalms of Ascent, an unusual yet domestic image to portray the suppliant’s
humble relationship with God.26 All are agreed as to the beauty and charm of this
Psalm. Cohen says it is “a literary gem of exquisite beauty and surpassing spirituality.
It speaks of a young child, but it contains the experience of a man in Christ. Lowliness
and humility are here seen in connection with a sanctified heart, a will subdued to the
mind of God, and a hope looking to the Lord alone happy is the man who can without
falsehood use these words as his own; for he wears about him the likeness of his Lord,
who said, “I am gentle and humble in heart, and you will find rest for your souls.” (Mt
11:19).27
And the Psalm invites us to celebrate the blessedness of the men who are of a
meek and lowly spirit. And we are to be contented like the child that is put from the
breast of a mother; who do not bother about any harder diet yet contented. The child
does not prescribe what it will eat, drink, or put on. Children are in no care for
enlarging possessions, heaping up riches, aspiring after dignities and honours; but
meekly take what is provided for them. This Psalm thus brings us to the opening up of
our minds to ponder always in the Providence of God. Personally, while I was trying
interpreting Psalm 131, I experienced God’s tender embrace, which are more than
words. Having been plagued mentally for a time due to various reasons; working with
this Psalm has brought me a motherly comfort that is incredibly calming and has
increased my hope in the Lord. I also experienced a sense of satisfaction as I read and
realized how amazing the Lord is. And even if everyone we come into contact with in
this life decides to part ways with us, our Lord alone will be the one to welcome us
and support us all the way to the end. The LORD is the One and only person who will
embrace us and be there for us till the end.

26
S.L. CROFT, The Identity of the Individual in the Psalms, (Sheffield, JSOT Press, 1987) 149.
27
C H. SPURGEON, The Treasury of David; Volume 6, Legare Street Press, 2022,136.

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Publications, 1991.

Anderson, A. A.; The Book of Psalms, Vol. II. New Century Bible Commentary;
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Barnes, Albert. Notes, Critical, Explanatory, and Practical, on the Book of Psalms
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Briggs- E, C. A. G. Critical Exegetical Commentary on The Book of Psalms, London:

T&T Clark Publishers, 1960.

Croft, Steven J. L. The Identity of the Individual in the Psalms. Sheffield, England:
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Publishers Waco, 1983.

Miller, Patrick D. They Cried to the Lord: The Form and Theology of Biblical Prayer.
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Stevens, Daniel Gurden, Jr. “A Critical Commentary on the Songs of the Return with a
Historical Introduction and Indexes. (Continued).” Hebraica 11, no. 3/4 (1895)
https://doi.org/10.1086/369199.

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Vangemeren, W. A. “Psalm 131:2 - Kiggamul. The Problem of Meaning and

Metaphor.” Hebrew Studies 23 (1982): 52–56.

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