470 Gert T.M. Prinsloo from Yahweh, estranged and unprotected, lies in the devastating influence of sin. But because Yahweh does not keep “a record of sins” (3a) there is hope for the individual petitioner (5ab, 6ab) and indeed for Israel at large (7abc, 8ab) (55). Psalm 131 describes the effect of reconciliation with Yahweh (56). It brings contentment, “like a weaned child with its mother” (2abc). Yahweh is and remains Israel’s only source of hope (3a) because he alone can transcend the constraints of time (3b). Significantly the poem picks up important themes form Psalm 123. There the poet lifted his eyes to YHWH enthroned in heaven (123,1ab). Here his “eyes are not haughty” (131,1a)! There he prayed for mercy because he was the target of contempt and ridicule (123,3-4). Here he does not “dwell upon great matters, things too wonderful” for him (131,1b) but has “stilled and quieted” his “innermost being” (131,2a). He has found complete contentedness in the presence of YHWH. As in Psalms 123–125 the main focus in Psalms 129–131 is on abstract space. The experience of oppression (Psalm 129) is nothing short of residing in the realm of death (Psalm 130). The only escape lies in the mercy of Yahweh (Psalm 130) who grants a sinner tranquillity and security (Psalm 131). Psalm 132 contains a vivid description of the importance of Jerusalem/Zion both as a concrete, physical space and as a symbol. It is by far the longest of the Songs of Ascents; it alone suggests that a climax has been reached. It has many connections with Psalm 122, emphasising the importance of Jerusalem as a centre for pilgrimage (6a-7b) containing the symbols of political (12) and religious (13) authority (57). On the one hand Psalm 132 calls the past to mind (132,1- 10): the psalm commences with an urgent call that Yahweh should remember David (1ab) and his oath to Yahweh (2ab) namely that he will not rest (3a-4b) until he has found “a place for Yahweh” (5a), “a dwelling place for the Mighty One of Jacob” (5b). The psalmist urgently prays that YHWH should once again do what he did in the time of David (8ab) and restore the importance of the city. Only at “his dwelling place” (7a), at “his footstool” (7b) can his people experience (55) MITCHELL, Message, 123. Cf. also G.T.M. PRINSLOO, “Psalm 130: Poetic patterns and social significance”, OTE 15 (2002) 462-464. (56) MITCHELL, Message, 123 remarks that it is Israel’s experience of forgive- ness (cf. Ps 130) that leads to a spiritual state of tranquillity and humble content- ment in Ps 131. (57) KRAUS, Psalms, 475.