Introduction to Psalm 131

Duccio: Presentation in the Temple

Psalm 131 (132), the third psalm of Tuesday Vespers, is longest of the gradual psalms, and the climax of the group.  It has its historical origins in the dedication of the First Temple. The first half of the psalm is from the people/King’s perspective; the second half is God’s response.

Psalm 131 (132) – Memento Domine

Vulgate	Douay-Rheims
Canticum graduum.	A gradual canticle.
1 Meménto, Dómine, David, * et omnis mansuetúdinis ejus :	O Lord remember David, and all his meekness.
2  Sicut jurávit Dómino, * votum vovit Deo Jacob	2 How he swore to the Lord, he vowed a vow to the God of Jacob:
3  Si introíero in tabernáculum domus meæ, * si ascéndero in lectum strati mei :	3 If I shall enter into the tabernacle of my house: if I shall go up into the bed wherein I lie:
4  Si dédero somnum óculis meis, * et pálpebris meis dormitatiónem :	4 If I shall give sleep to my eyes, or slumber to my eyelids,
5  Et réquiem tempóribus meis : donec invéniam locum Dómino, * tabernáculum Deo Jacob.	5 or rest to my temples: until I find out a place for the Lord, a tabernacle for the God of Jacob.
6. Ecce audívimus eam in Ephrata: * invénimus eam in campis silvæ.	6 Behold we have heard of it in Ephrata: we have found it in the fields of the wood.
7  Introíbimus in tabernáculum ejus: * adorábimus in loco, ubi stetérunt pedes ejus.	7 We will go into his tabernacle: we will adore in the place where his feet stood. .
8  Surge, Dómine, in réquiem tuam, * tu et arca sanctificatiónis tuæ.	8 Arise, O Lord, into your resting place: you and the ark, which you have sanctified
9  Sacerdótes tui induántur justítiam: * et sancti tui exsúltent.	9 Let your priests be clothed with justice: and let your saints rejoice.
10  Propter David, servum tuum: * non avértas fáciem Christi tui.	10 For your servant David's sake, turn not away the face of your anointed.
11  Jurávit Dóminus David veritátem, et non frustrábitur eam: * de fructu ventris tui ponam super sedem tuam.	11 The Lord has sworn truth to David, and he will not make it void: of the fruit of your womb I will set upon your throne
12  Si custodíerint fílii tui testaméntum meum: * et testimónia mea hæc, quæ docébo eos.	12 If your children will keep my covenant, and these my testimonies which I shall teach them:
13  Et fílii eórum usque in sæculum: * sedébunt super sedem tuam.	Their children also for evermore shall sit upon your throne.
14  Quóniam elégit Dóminus Sion: * elégit eam in habitatiónem sibi.	13 For the Lord has chosen Sion: he has chosen it for his dwelling.
15  Hæc réquies mea in sæculum sæculi: * hic habitábo, quóniam elégi eam.	14 This is my rest for ever and ever: here will I dwell, for I have chosen it.
16  Víduam ejus benedícens benedícam: * páuperes ejus saturábo pánibus.	15 Blessing I will bless her widow: I will satisfy her poor with bread.
17  Sacerdótes ejus índuam salutári: * et sancti ejus exsultatióne exsultábunt.	16 I will clothe her priests with salvation, and her saints shall rejoice with exceeding great joy.
18  Illuc prodúcam cornu David: * parávi lucérnam Christo meo.	17 There will I bring forth a horn to David: I have prepared a lamp for my anointed
19  Inimícos ejus índuam confusióne: * super ipsum autem efflorébit sanctificátio mea.	18 His enemies I will clothe with confusion: but upon him shall my sanctification flourish.

Historical context

Psalm 131 was probably originally composed for the occasion of King David’s bringing the Arc of the Covenant to Mount Sion.

The psalm is put in the mouths of two different speakers: Solomon, recalling the oath his father swore, and then commenting on the ceremony of the dedication of the Temple (vs 5-10); and finally God himself.

Two separate sections of Scripture provide some context for the psalm.

First, 2 Chronicles chapters 6 to 7, quotes at length from it, and provides an extended description of the ceremonies that accompanied the dedication of the Temple.  Its text provides something of a commentary on the psalm, so do go and read it in full.

In particular, it recounts a speech of Solomon on the occasion, which starts with how God chose the people of Israel as his own, brought them out of slavery, and promised to dwell with them in a cloud; how he chose the city of Jerusalem, David as its King, and recounts David’s plans to build the Temple.  It also notes that while David wanted to build the Temple himself, God instructed him to leave the task to his son, Solomon.  The chapter also contains an extended discussion of the covenant, and behaviour required of the Israelites, as well as of the rationale for having a Temple with God’s Real Presence.

Secondly, chapter 7 of 2 Samuel also records the story of David’s commitment to building God a Temple, and God’s promises in return, this time in the form of a vision to the prophet Nathan.  Here is an extract from that chapter:

“Now when the king dwelt in his house, and the LORD had given him rest from all his enemies round about, the king said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of God dwells in a tent." And Nathan said to the king, "Go, do all that is in your heart; for the LORD is with you."  But that same night the word of the LORD came to Nathan, "Go and tell my servant David, `Thus says the LORD: Would you build me a house to dwell in?  I have not dwelt in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling.  In all places where I have moved with all the people of Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel, saying, "Why have you not built me a house of cedar?"' Now therefore thus you shall say to my servant David, `Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel; and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth… Moreover the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son….And your house and your kingdom shall be made sure for ever before me; your throne shall be established for ever.'" 

The final part of Psalm 131 records God’s promises to David.  And the promises are these: that his descendants will rule forever, a promise realized in the kingship of Christ (vs 11-12); that God will dwell with them, as he does in the Church and in heaven (vs 13-14); that the people will be blessed abundantly with spiritual food through the sacraments, Sacred Scripture and grace (vs 15-16); that he will send the Messiah, after first preparing the way for him through St John the Baptist (vs 18); his enemies will be defeated and brought to shame at the end (vs 19).

Septuagint vs the Hebrew Masoretic Text

Some of the early Church Fathers such as Tertullian claimed that the Jews were changing Scripture in reaction to Christian interpretations of it.  It was a claim discounted by many, including, most vociferously, St Jerome, but recent evidence from the Dead Sea Scrolls provides some support for the claim.  And this psalm provides some possible examples, with competing interpretations of the underlying Hebrew, and clearly differing text traditions contained in the Septuagint Greek compared to the much later Jewish Masoretic Text tradition.

In verse one for example, in the Septuagint/Vulgate the speaker lauds King David’s meekness.  The Masoretic Text reads the same text as ‘labours’ or ‘devotedness’.  Both interpretations of the text are theoretically possible (due to early Hebrew’s lack of vowel indications) - but it may also be that those early Jews reacting to Christian claims preferred not to highlight Christ-like meekness!  In later verses the MT omits some text found in the Septuagint, and is differs significantly in others.



For the first set of notes on the individual verses of this psalm, continue here.

Psalm 130 verses 3-5

The second half of Psalm 130 moves to the image of mother and child.

Psalm 130 Domine non est exaltatum

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.	1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: * neque in mirabílibus super me.	Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.	2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.	As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.	3 Let Israel hope in the Lord, from henceforth now and for ever.

Notes on the verses

3	V	Si non humíliter sentiébam: * sed exaltávi ánimam meam.
	NV	Vere pacatam et quietam feci animam meam;
	JH	Si non proposui, et silere feci animam meam;
		εἰ μὴ ἐταπεινοφρόνουν ἀλλὰ ὕψωσα τὴν ψυχήν μου

Si (if) non (not)  humíliter (lowly/humbly) sentiébam (I was feeling) Sed (but) exaltávi (I have exalted) ánimam (soul) meam (my)

The si construction here has generally been interpreted as a Hebrew expression indicating a self-imposed curse – ie, ‘if I have not done such and such then may the Lord do to me’ (cf Judith 16:21). David Ladouceur, however, argues that in Hebrew si non should be translated as ‘surely’, a view reflected in the RSV and reflected in St Hilary’s interpretation of the verse (and canvassed but not preferred by St Augustine). 

si,  if, in case that.  

humiliter, adv.  lowly, humbly

sentio, sensi, sensum, Ire, to feel, think, judge.

exalto, avi, atum, are to exalt,  elevate in rank, power, dignity, or the like; to dignify, glorify;  to praise, extol

4	V	Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.
	NV	sicut ablactatus in sinu matris suae, sicut ablactatus, ita in me est anima mea.
	JH	sicut ablactatus ad matrem suam, ita ablactata ad me anima mea.
		εἰ μὴ ἐταπεινοφρόνουν ἀλλὰ ὕψωσα τὴν ψυχήν μου

Sicut (As/like) ablactátus est (he/she is weaned) is. Super (towards) matre (mother) sua (his/her)  Ita (so) retribútio (reward/recompense) in ánima (in the soul) mea (my)

Taken with the previous verse, the sense is ‘if I have been proud, let me be like a child weaned away from its mother’ (ie and still desiring but denied her milk).  The Masoretic Text however provides an alternative reading of the Hebrew, used by the Diurnal translators, viz “Rather I have been of humble mind, and quieted my soul. As a weaned child on his mother’s breast, so am I weaned of my desire.”  Because of the very different takes on this verse, an expanded set of translations are included below for comparison purposes. 

sicut, adv., as, just as, like.

ablacto, avi, atum, are  to wean.

super+abl on, upon, over

mater, tris, /. , mother.

ita – so, thus, even, in this manner

retributio, onis, f.  reward, recompense, requital, either as a reward or punishment

DR	As a child that is weaned is towards his mother, so reward in my soul.
Brenton	according to the relation of a weaned child to his mother, so wilt thou recompense my soul.
MD	As a weaned child on his mother’s breast, so am I weaned of my desire.
RSV	like a child quieted at its mother's breast; like a child that is quieted is my soul.
Cover	like as a child that is weaned from his mother; yea, my soul is even as a weaned child.
Knox	The thoughts of a child on its mother’s breast, a child’s thoughts were all my soul knew.

These two verses need, I think, to be read together, for as St John Chrysostom suggests:

The statement is hyperbolic in this sense, "If I were not humble like the weaned child with its mother, and instead lifted up my heart, there would have been repayment of this kind for my soul." What he means is something like this: was not only innocent of this vice - I mean, haughtiness - nor only at a distance from those with it, but I adopted the virtue opposite to it to an extraordinary degree, humility, moderation, contrition. This was exactly the command Christ gave the disciples in the words, "Unless you change and become like children, you will not enter the kingdom of heaven." 

5	V	Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.
	NV	Speret Israel in Domino ex hoc nunc et usque in saeculum.
	JH	Expecta Israhel Dominum, a modo et usque in aeternum.
		ἐλπισάτω Ισραηλ ἐπὶ τὸν κύριον ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος

Speret (Let it hope) Israël in Dómino (in the Lord) Ex (from) hoc (this) nunc (now) et (and) usque until) in sæculum  (forever).

spero, avi, atum, are  to hope or trust in

ex hoc nunc  from this time forth, and forevermore.

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

DR	Let Israel hope in the Lord, from henceforth now and for ever.
Brenton	Let Israel hope in the Lord, from henceforth and for ever.
Cover	O Israel, trust in the Lord, from this time forth for evermore.

The key to humility of course lies in our trust in God, grounded in our filial relationship to God that allows us to pray to him as Our Father.  Pope Benedict XVI draws some of the links with other psalms:

At this point, the praying person's profession of trust is extended to the entire community: "O Israel, hope in the Lord both now and for ever" (Ps 131[130]: 3). In the entire people which receives security, life and peace from God, hope now blossoms and extends from the present to the future, "now and for ever". It is easy to continue the prayer by making other voices in the Psalms ring out, inspired by this same trust in God: "To you I was committed at birth, from my mother's womb you are my God" (Ps 22[21]: 11). "Though my father and mother forsake me, yet will the Lord receive me" (Ps 27[26]: 10). "For you are my hope, O Lord; my trust, O God, from my youth. On you I depend from birth; from my mother's womb you are my strength" (Ps 71[70]: 5-6).

That completes this mini-series on Psalm 130.  You can find an introduction to the next psalm of Tuesday Vespers, Psalm 131, here.

Psalm 130 verses 1-2

Publican and the Pharisee
Ottobeuron Basilica

The opening verses of Psalm 130 paint a picture of humility.

Psalm 130 Domine non est exaltatum

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.	1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: * neque in mirabílibus super me.	Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.	2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.	As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.	3 Let Israel hope in the Lord, from henceforth now and for ever.

Notes on the verses

1	V/NV/JH	Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.
	Sept	κύριε οὐχ ὑψώθη μου ἡ καρδία οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου

Dómine (O Lord) non (not) est (it is) exaltátum (lifted/exalted) cor (heart) meum (mine) neque (neither/nor) eláti sunt (they are raised) óculi (eyes) mei (my)

exalto, avi, atum, are  to exalt, i.e., to elevate in rank, power, dignity, or the like; to dignify

cor, cordis, n., the heart, regarded as the seat of the faculties, feelings, emotions, passions; the mind, the soul.

elevo are avi atum - to raise, lift up

oculus, i, , the eye.

DR	Lord, my heart is not exalted: nor are my eyes lofty.
Brenton	O Lord, my heart is not exalted, neither have mine eyes been haughtily raised
Cover	Lord, I am not high-minded; I have no proud looks.

The imagery of this verse is reflected in the parable of the publican and the Pharisee (Lk 18: 9-14), urging us to display humility when we pray in the Church.  Indeed, St Benedict uses this verse to instruct his monks to keep strict custody of the eyes.  Pope Benedict XVI commented:

This is an illustration of the proud person who is described by Hebrew words that suggest "pride" and "haughtiness", the arrogant attitude of those who look down on others, considering them inferior.  The great temptation of the proud, who want to be like God, the arbiter of good and evil (cf. Gn 3: 5), is decisively rejected by the person of prayer who chooses humble and spontaneous trust in the One Lord.

2	V/NV	Neque ambulávi in magnis: * neque in mirabílibus super me.
	JH	et non ambulaui in magnis  et in mirabilibus super me.
		οὐδὲ ἐπορεύθην ἐν μεγάλοις οὐδὲ ἐν θαυμασίοις ὑπὲρ ἐμέ

Neque (neither) ambulávi (I have walked) in magnis (in great [things/matters]) neque (neither) in mirabílibus (wonderful/marvellous [things]) super (above) me (me)

ambulo, avi, atum, are to walk, the manner in which one orders one's life

mirabilis, e  wonderful, marvelous; subst., mirabilia, mm, wonders, wonderful works, marvellous things.

magnus, a, um,  great, mighty

DR	Neither have I walked in great matters, nor in wonderful things above me.
Brenton	neither have I exercised myself in great matters, nor in things too wonderful for me.
Cover	I do not exercise myself in great matters which are too high for me.

Verse 2 urges us to turn away from ambition, boasting and an over-inflated sense of our own powers.  St Augustine points to the example of Simon Magus, who "believed that the holy Spirit could be purchased from Christ's apostles for money"; Cassiodorus adds to the list Pilate, "when he said to the Lord Saviour: Knowest thou not that I have power to release thee and power to crucify thee?".

And for notes on the remaining verses of Psalm 130, continue on here.

Introduction to Psalm 130

The second psalm of Tuesday Vespers in the Benedictine Rite is Psalm 130, Domine, non est exaltatum cor meum.

Psalm 130 (131)

Here is the text arranged as it is in the Office.  The verse numbers in the Douay-Rheims version show how it is divided in modern editions of Scripture.

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
1 Dómine, non est exaltátum cor meum: * neque eláti sunt óculi mei.	1 Lord, my heart is not exalted: nor are my eyes lofty
2  Neque ambulávi in magnis: neque in mirabílibus super me.	Neither have I walked in great matters, nor in wonderful things above me.
3  Si non humíliter sentiébam: * sed exaltávi ánimam meam.	2 If I was not humbly minded, but exalted my soul:
4  Sicut ablactátus est super matre sua: * ita retribútio in ánima mea.	As a child that is weaned is towards his mother, so reward in my soul
5  Speret Israël in Dómino: * ex hoc nunc et usque in sæculum.	3 Let Israel hope in the Lord, from henceforth now and for ever.

Scriptural and historical context

Psalm 130 is one of the shortest in the psalter at three verses.

St Alphonsus Liguori suggests that it is a response by David to accusations of pride from Saul and his followers, saying:

"David complains that Saul and his followers accuse him of being proud, and calls God to witness against this calumny."

Reading the psalm Christologically, we can see it as a portrait of Jesus' perfect humility, in his willingness to take human form and become a baby, totally dependent on his mother, humble himself and become obedient even unto death.

Humility and meekness

St Benedict uses this psalm in his discussion of the virtue of humility in Chapter 7 of his Rule:

Holy Scripture, brethren, cries out to us, saying, "Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted" (Luke 14:11). In saying this it shows us that all exaltation is a kind of pride, against which the Prophet proves himself to be on guard when he says, "Lord, my heart is not exalted, nor are mine eyes lifted up; neither have I walked in great matters, nor in wonders above me" But how has he acted? "Rather have I been of humble mind than exalting myself; as a weaned child on its mother's breast, so You solace my soul".

Unsurprisingly then, many writers have seen this psalm as above exemplifying monastic life.  Fr Pius Pasch's commentary on the Divine Office for example includes this comment:

"In this singing of this beautiful hymn with its unmistakably mystic character, picture some little convent in which consecrated souls serve our Lord humbly and joyfully.  Be thankful for the blessings of religious communities, and beg for more vocations."

Growth in the spiritual life

The psalm provides us with three images of humility.

The first is of a person who practices custody of the eyes, keeping his head bowed and eyes downcast pondering his sins and coming judgment (RB 7).  It is probably not accidental that St Benedict's twelfth degree of humility reflects the opening verse of the twelfth of the Gradual psalms!

The second image is of a person who does not 'walk' in things above him, that is, engage in pride arising from our words and actions.  Instead, the humble person recognises that, as St Benedict urges in his sixth and seventh degrees of humility, we regard ourselves as bad and unworthy workmen, of lower and of less account than all others.

The final image is of a child being weaned from its mother's breast.  Pope Benedict XVI comments on this:

"We have listened to only a few words, about 30 in the original Hebrew, of Psalm 131[130]. Yet they are intense words that convey a topic dear to all religious literature: spiritual childhood. Our thoughts turn spontaneously to St Thérèse of Lisieux, to her "Little Way", her "remaining little" in order to be held in Jesus' arms (cf. Story of a Soul, Manuscript "C", p. 208). Indeed, the clear-cut image of a mother and child in the middle of the Psalm is a sign of God's tender and maternal love, as the Prophet Hosea formerly expressed it: "When Israel was a child I loved him.... I drew [him] with human cords, with bands of love; I fostered [him] like one who raises an infant to his cheeks... I stooped to feed my child" (Hos 11: 1, 4). "

Scriptural and liturgical uses of the psalm

NT references	Mt 18:3 (v4)
RB cursus	Tuesday Vespers
Monastic feasts etc	Gradual Psalms AN 2361(1)
Responsories	-
Roman pre 1911	Wed V
Roman post 1911	1911-62: Wed V . 1970:
Mass propers (EF)	-

For notes on the individual verses of this psalm, continue on to here.