1. A song of ascents | שִׁיר הַמַּעֲלוֹת – Regarding the meaning of this title, see the note on Tehillim 120:1.

2. pursue | הִלַּכְתִּי – This is a pi'el form of the verb "הלך" (walk), a grammatical construction which often expresses intensity. As such, here the word might have the connotation of actively pursuing something, or doing so with regularity (Hoil Moshe). Others suggest: "strive", "aspire", or "exercise".

3. Matters greater… than me | בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי – Alternatively: "in great things, and matter more wondrous than me", but see Ibn Ezra that the word "ממני" (more than me) applies to both "גדולות" and "נפלאות". The verse might refer to pursuit of physical luxuries like the building of grandiose structure or gardens (Rashi and Metzudat David), or to intellectual pursuits, such as attempts to understand spiritual and metaphysical secrets (Radak) or to calculate the End of Days (Sforno).

1. But rather | אִם לֹא – See the commentary attributed to Rashbam and compare usage of the phrase in Bereshit 24:38. Alternatively, this is a language of oath-taking (Radak, Hoil Moshe).

2. compared and likened myself | שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי – See the opinion in Ibn Ezra that "שִׁוִּיתִי" means: "be similar to" as per its usage in Mishlei 3:15 and 27:15, and that "ְדוֹמַמְתִּי" is related to the noun "דמיון") likeness). [See the same combination of terms in Yeshayahu 40:25 and 46:5 (וְאֶל מִי תְדַמְּיוּנִי וְאֶשְׁוֶה)]. Alternatively, the phrase might be translated as: "I have set and silenced my soul", understanding "שוה" to mean "to place" as per it usage in Tehillim 16:8, and "דוֹמַמְתִּי" to stem from the root "דמם", to be quiet or still (Radak and others). It is also possible that "שוה" to mean "to level" or "smoothen" as per it usage in Yeshayahu 28:25, here taking the connotation of "calmed", so that the phrase would read: "I have calmed and quieted my soul".

3. to a weaned one upon its mother | כְּגָמֻל עֲלֵי אִמּוֹ – Cf. Rashi that "גָמֻל" refers to a "suckling infant" rather than one who has been weaned. See also Amos Hakham in Da'at Mikra that perhaps the phrase refers to an infant in the moments right after it has finished nursing, when it lies at its mother's chest in complete serenity. The image is thus of one who is both wholly dependent upon and trusting in its mother, with the psalmist's message being that one should not be arrogant and trust in one's self but rather hope in Hashem (Ibn Ezra, Metzudat David). Cf. Radak that a recently weaned toddler turns to its mother constantly to teach him; so too the psalmist does not rely on his own wisdom, but looks for teachers to guide him in studying the secrets and wonders of the world. Finally, Hoil Moshe suggests that just as a recently weaned infant still desires his mother's milk, but learns that it is withheld for his own good, so too man must silently accept when Hashem withholds from him what he desires, knowing that Hashem acts in his best interests.

1. Hope, Israel, in Hashem | יַחֵל יִשְׂרָאֵל אֶל י"י – Alternatively, "Wait, Israel, for Hashem".