Psalm 133 Verse by Verse
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Dwelling Together
Psalm 133
Verse-by-Verse Notes
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Welcome to the Verse-by-Verse Notes for Psalm 133!
The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.
The discussion of each verse of this psalm includes the following items.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).
Up to Zion (v. 1)
In the words of Dobbs-Allsopp, "Psalm 133 is one of the Bible’s more stunning poetic gems, a poem whose lusciousness and depth belies its extreme brevity."[4] The psalm, though just three verses, has three main sections. The first section, labeled as "Up to Zion," pictures the blessing of covenant fellowship, where brothers (i.e., all the families of Israel) dwell together in Zion to worship YHWH.
The psalm's global speech act (cf. below the visual) is a celebration of the good and right experience of God's people dwelling—but even dwelling together in Zion, the place of divine presence and source of blessing! As Allen has noted, the psalm celebrates "the gathering of Judaean pilgrims in Jerusalem to worship at festival time. The crowds in the holy city were a beautiful perspective of Israelite community, bound together not only by nationhood but by covenant relationship as God’s family."[5]
Who is the speaker? Psalm 133 is traditionally attributed to David, and he is named as the author in the superscription.
Who is the addressee? Although the psalm does not specify any addressee, it is probable that the congregation of Israel would be the assumed addressee. The reference to "brothers" in v. 1 and the placement of this psalm within the Psalms of Ascent support the congregation of Israel as the assumed addressee.
The following visual tracks the various participants in the psalm, including the speaker and addressee.
- As "member[s] of same family, clan, tribe, or ethnic group,"[6] brothers (אַחִים) most likely refers to the twelve brothers of Israel, from whom the twelve tribes descended, so representing all the families of Israel. Hence, "brothers" are not necessarily biological brothers, but rather a way to denote the extended family/the entire congregation of Israel. In the context of this psalm, these are the pilgrims who have been traveling to Jerusalem for a holy festival.
- Brothers are explicitly mentioned in v. 1. Then, in vv. 2 and 3, they are elided subjects. Moreover, the brothers' harmonious community life is compared to both the dew of Hermon and the anointing oil used in Aaron's consecration. In v. 3, YHWH appears as the one who has sent the blessing of life everlasting to the brothers (implied).
- Oil and Dew: Though not exactly participants per se, these two liquids play a prominent role in this psalm. They are used for comparison to the pleasantness of the congregation's unity, and they display the heart of the psalm's message.
- Aaron: The first high priest of the people of Israel. Here, he is not an active participant, but rather is used as a symbol for the priesthood.
The relationships among the participants may be abstracted and summarized as follows:
v. 1
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 1a | שִׁ֥יר הַֽמַּעֲל֗וֹת לְדָ֫וִ֥ד | The song of the ascents. By David. |
| 1b | הִנֵּ֣ה מַה־טּ֭וֹב וּמַה־נָּעִ֑ים | Look! How good and right |
| 1c | שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד׃ | that brothers dwell—even together! |
Expanded Paraphrase
[Belonging to] the song of the Israelites ascents up to Jerusalem, where the temple was, for holy festivals. This psalm was written By David. Look, how good and how right that brothers (the twelve brothers of Israel, from whom the twelve tribes descended, so representing all the families of Israel) dwell in the land—but even dwell together, they travel from all over the country (north and south) for the sake of worshiping YHWH in Jerusalem!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
ConstructChain <gloss="the song of the ascents">
noun: שִׁיר song
Nominal
article: הַ the
noun: מַּעֲלוֹת ascents
Fragment
Nominal
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ by
Object
noun: דָוִד David
Fragment
particle: הִנֵּה Look
Fragment [phrase-level gloss not appearing]
Clause
Subject
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain <gloss="the act of brothers dwelling >> that brothers dwell">
verb-infinitive: שֶׁבֶת dwell
noun: אַחִים brothers
Adverbial
adverb: יָחַד together
Adverbial
adverb: גַּם even
Predicate
Complement
Nominal
Nominal
adjective: טּוֹב good
Adverbial
adverb: מַה how
Conjunction
conjunction: וּ and
Nominal
adjective: נָּעִים right
Adverbial
adverb: מַה how
Notes
- The main emotional overtones of this verse, and the whole psalm, are delight and joy, since, according to the superscription, this psalm is a song to be sung when ascending to Jerusalem/Zion, from where God blesses his people. (For more information about this group of psalms, see Psalms of Ascent). Indeed, as explicitly stated in the first verse, this dwelling together in Zion to worship is "right" (נָּעִים), fulfilling "conditions and circumstances that have qualities that inspire appreciation."[7] Following is the summary visual of the emotions of Psalm 133:
- The definite article on the word ascents (הַֽמַּעֲלוֹת) indicates the specific song of the specific ascents of the pilgrims to Jerusalem, as consistent superscriptions of the entire collection of Pss 120-134.[8] This may refer to the collection of songs performed by those returning from exile, which later became regular processional liturgy (as suggested by Radak). Nevertheless, since the construct dependent is definite, the entire construct chain must be read as definite, thus The Song of the Ascents. GKC[9] suggested this may originally have been the title of the entire collection, only subsequently added to the beginning of each psalm individually. Thus we could supply the idea of [One of] the song[s] of the Ascents, or, preferably, [Belonging to] the Song of the Ascents.
- As it is typical in the superscriptions of the Psalms, the לְ preceding a proper noun indicates authorship: By David (לְדָוִד).[10]
- The repetition of how (מַה) in the phrase "how good and how right" serves to emphasize each adjective good and right, and it gives this whole phrase high prominence in the psalm. In fact, every other clause in the psalm builds off of 1b-c, by either expanding on the idea via imagery (vv. 2-3a), or giving the reason/grounds for the idea (3b-c).
- The phrase "how good and how right" is further made prominent by the word Look! (הִנֵּה) that precedes it, a classic attention-getting device in Hebrew. See the Venn diagram below for more details on the similarities and differences between the ancient Hebrew word הִנֵּה and the modern English word "look."[11]
- For the pair good (טוֹב) and right (נָעִים), see also Pss 135:3; 147:1 and Job 36:11. The first two of these refer explicitly to God and his "name,"[12] while Job describes the fortune of those who serve YHWH.[13] See also the verbal form of the root נעם in Gen 49:15 and Prov 24:25. In contrast to the use of in v. 2,[14] "good" (טוֹב) refers here to the "state in which events are well-performed, morally and ethically correct, and beneficial to others,"[15] while “right” (נָעִים) refers to “conditions and circumstances that have qualities that inspire appreciation.”[16]
- The meaning of the phrase that brothers dwell—even together (שֶׁבֶת אַחִים גַּם־יָחַד) is ambiguous: does it refer to unity among people, in general? Or, is it referring to a more specific instance of unity, or perhaps unity among specific parties? See our exegetical issue The meaning of שֶׁבֶת אַחִים גַּם יָחַד in Ps 133:1 for a full discussion. In short, we favor the interpretation that the "dwelling together" in this psalm refers to a specific (recurring) instance of unity—the holy festival gatherings at the Temple in Jerusalem, where the whole nation would gather three times a year. See the Venn diagram below for more details on the similarities and differences between the ancient Hebrew word ישׁב and the modern English word "dwell."
- As "member[s] of same family, clan, tribe, or ethnic group,"[17] brothers (אַחִים) most likely refers to the twelve brothers of Israel, from whom the twelve tribes descended, so representing all the families of Israel. Hence, "brothers" are not necessarily biological brothers, but rather a way to denote the extended family/the entire congregation of Israel. In the context of this psalm, these are the pilgrims who have been traveling to Jerusalem for a holy festival.
- The function of even (גַּם) is not immediately clear. None of the ancient versions (or modern versions consulted) contain a direct gloss of the lexeme,[18] while van der Merwe's study of גַּם considers it "problematic"[19] and "impossible to explain in terms of [his] current model."[20] Nevertheless, גַּם is often employed as a focus particle, preceding an individual sentence constituent, as here. The two common functions of גַּם as a focus particle are additive (≈ "also") and scalar (≈ "even"). The latter seems most probable in the present case, and implies that brothers (probably referring to Israel and Judah as a whole; see story behind) dwelling in the land is a good thing in itself—not only dwelling in the land YHWH had promised them, but even together, under a united monarchy,[21] manifested in the entire nation assembling in Jerusalem to worship.
Down to Zion (vv. 2-3a)
The second section is characterized by two images representing blessings that are flowing down to Zion. As God's people go up to Zion, blessings from YHWH are coming down to Zion. As the poetic feature Be Together explains, Psalm 133 chooses two very specific images to communicate the ideas of unity and blessing that are central to the psalm. The first image is that of anointing oil flowing down Aaron’s head, over his beard and onto his collar. Aaron was anointed by his brother, Moses, to be the first high priest of Israel. The consecration of Aaron included pouring anointing oil on his head, which designated him as selected by God for the specific role of the priesthood (Exod 29-30).
The anointing oil was made of the finest spices: liquid myrrh, fragrant cinnamon, an aromatic cane, cassia, and olive oil (Exod 30:23-24). This blend made a sacred anointing oil (Exod 20: 25) which was used to set apart people and objects for the service of God. It was not to be used "for practical, cosmetic, decorative, or luxurious reasons (Amos 6:6)."[22] Furthermore, Israelites were forbidden from recreating the sacred oil for profane use or putting any of it onto an outsider (Exod 30:33). The anointing of the priesthood was a blessing from God to the people who would have someone to seek God's forgiveness (Exod 32:11-14; Lev 16:15-16) and blessings on their behalf (Num 6:24-26). The oil ratified the covenant that established God’s dwelling and lordship among his people (Exod 29: 44-46).
The mention of oil flowing down to Aaron’s beard may illustrate a peaceful and joyful celebration in the land, i.e., Zion. Shaving off the beard was regarded as dishonor and humiliation (2 Sam 10:4), it was a symbol for mourning (Jer 41:5; Ezra 9:3), and it was also a representation of the destruction and depopulation of the land of Judah (Ezel 5:1).[23] By contrast, oil flowing down Aaron’s beard marks the occasion of joyful celebration and fellowship as brothers from across the land congregate in Jerusalem to worship God.
The second image is that of the dew of Hermon flowing down onto the hills of Zion. Dew consists of many small droplets of water which are essential during the summer when there is no rain. In Israel, water is the essential resource the land needs to prosper; without it, agriculture is difficult and food is scarce (droughts and famines are the result of insufficient water). Mount Hermon is known for its abundant amount of dew, and is thus an important water source for the arid land. Because Hermon is located hundreds of kilometers north of Jerusalem, dew does not literally flow from Hermon to Zion. Rather, the figurative scenario (imagery) of dew flowing from the far northern mountain of Hermon all the way to the arid southern mountains of Zion depicts both the volume and extent of God's blessings. God's life-giving power, characterized by dew, covers and nourishes the entire land. Additionally, like the dew, brothers will gather in Zion from all over the country to worship God together, an event which is itself a blessing.
The effect of this poetic feature can be described as follows: These images work together to depict the blessedness that is brothers dwelling together in Zion. This blessedness derives from the covenant, which becomes the guarantor of God's favor and blessings, present and future.
- Both the dew and the anointing oil symbolize God’s favor in accordance with the covenant (cf. Gen 27: 28; Deut 33:13-17; Isa 61:3; Ps 45:7 [H 8]). God promised to bring his people into a land watered by the dew from heaven (as opposed to the Nile) and the anointing oil represents the priesthood which maintains the covenant. Psalm 133 celebrates the blessedness of brothers dwelling together under the covenant (tangibly, at festivals in Jerusalem), which brings God's favor.
- Both the oil descending from Aaron’s head to his beard and garments, and the dew flowing from north (Hermon) to south (hills of Zion), as mentioned in the other features, are downward, flowing motions. In the same way, the blessings of God “flow down” from above to Zion, the place where God and people meet. The goodness celebrated is more than the natural goodness of the earth: it is the goodness that descends from above, as God’s gift to the people.
- The oil used for consecrating priests was a visible sign of a sacred calling. Likewise, the brothers dwelling together in unity in Jerusalem is understood as manifesting their own sacred calling to serve God as a kingdom of priests and a holy nation (Isa 61:6; Lev 11:44-45, 19:2, 20:26; 1 Pet 1:15-16; etc.).
- The images reveal that the blessings associated with covenant are to be seen as valuable and sacred (like the anointing oil), and essential for life (like the dew of Hermon). In Zion, where brothers celebrate the covenant, they experience and celebrate the blessing of life everlasting, that is, ongoing life in a fruitful land in covenant unity with each other and with YHWH, mediated by the priesthood.
The images depict the covenant transforming ordinary family life into an experience of divine, eternal blessing.
Another characteristic of this section is seen in the key repeated roots יֹרֵד 'flowing down' and עַל 'on, onto' which occur often and exclusively in this section. This characteristic is part of the poetic feature Go with the Flow. The most-repeated words in this psalm are significant. First, there is an unusual candidate for most-repeated root: a preposition! עַל, meaning "on" or "onto", is repeated four times in just two verses (see also מַּעֲל֗וֹת in the superscription).
Then, in a psalm that has only three distinct verbs, the participle יֹרֵ֗ד ("flowing/flows down") is repeated three times. These two words appear only in the middle section of the poem, 2a-3a.
The effect of this poetic feature can be described as follows: The words that the psalmist chose to repeat (quite significant for such a short psalm) contribute to the liquid imagery (oil and dew) that is being conveyed. As the audience hears the repeated verbal idea of flowing down, combined with the frequent onto....onto....onto...it reinforces the mental image of liquids cascading downward, much like the blessing of life everlasting that YHWH gives. The end, or destination, of this downward movement is Zion (v. 3a), the place where YHWH has sent his blessing. Zion is the place of meeting between heaven and earth; God's blessings come down to Zion, and God's people come up to Zion.
v. 2
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 2a | כַּשֶּׁ֤מֶן הַטּ֨וֹב עַל־הָרֹ֗אשׁ | [It is] like the valuable oil on the head, |
| 2b | יֹרֵ֗ד עַֽל־הַזָּקָ֥ן זְקַֽן־אַהֲרֹ֑ן | flowing down onto the beard, the beard of Aaron; |
| 2c | שֶׁ֝יֹּרֵ֗ד עַל־פִּ֥י מִדּוֹתָֽיו׃ | which flows down onto the collar of his garments. |
Expanded Paraphrase
Brothers dwelling together is a blessing that flows from YHWH. [It is] like the valuable anointing oil on the head which is a picture of YHWH's election and blessing of priests. When it is flowing down onto the beard, the beard of Aaron, it is a reminder of the consecration of the first high priest of Israel, which initiated the covenant, the source and guarantee of YHWH's acceptance of Israel into relationship with God. The anointing of the priesthood is a blessing from God to the people because it provides them with someone who seeks God's forgiveness (Exod 32:11-14; Lev 16:15-16) and blessings on their behalf (Num 6:24-26). The oil which flows down abundantly over Aaron's beard and onto the collar of his priestly garments, covering everything, is an image of the abundant blessings flowing from God to his people.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject <status="elided">
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain <gloss="the act of brothers dwelling >> that brothers dwell">
verb-infinitive: שֶׁבֶת dwell
noun: אַחִים brothers
Adverbial
adverb: יָחַד together
Adverbial
adverb: גַּם even
Predicate
Complement
PrepositionalPhrase
Preposition
preposition: כַּ like
Object
Nominal
article: ה the <status="elided">
noun: שֶּׁמֶן oil
RelativeClause
RelativeParticle
particle: שֶׁ which
Clause
Subject
Predicate
verb-participle: יֹּרֵד flows down
Adverbial
PrepositionalPhrase <gloss="onto the collar of his garments">
Preposition
preposition: עַל onto
Object
ConstructChain
noun: פִּי collar
ConstructChain
noun: מִדּוֹתָי garments
suffix-pronoun: ו him
Adjectival
article: הַ the
adjective: טּוֹב valuable
Adjectival
PrepositionalPhrase
Preposition
preposition: עַל on
Object
Nominal
article: הָ the
noun: רֹאשׁ head
Adjectival
verb-participle: יֹרֵד flowing down
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל onto
Object
Apposition
Nominal
article: הַ the
noun: זָּקָן beard
Nominal
ConstructChain <gloss="Aaron's beard">
Nominal
noun: זְקַן beard
RelativeClause <status="alternative">
RelativeParticle
particle: שֶׁ which
Clause
Subject
Predicate
verb-participle: יֹּרֵד flows down
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל onto
Object
ConstructChain
noun: פִּי collar
ConstructChain <gloss="his garments">
noun: מִדּוֹתָי garments
suffix-pronoun: ו him
noun: אַהֲרֹן Aaron
Notes
- This verse supplies the first instance of imagery that expands on the thesis statement that brothers dwelling together is good and right in v. 1. The imagery is that of anointing oil flowing down the head, beard, and garments of Aaron (the name here serving as a symbol for the high priesthood[24]).
- The valuable oil (שֶּׁמֶן הַטֹּוב) in Ps 133 is used to denote "the oil for anointing described in Exod 30:22-23, which consisted of a mixture of oil and aromatic spices strictly forbidden to be used in common life."[25] "The psalmist compares the expression of harmonious unity to sacerdotal oil. The oil prepared for use in the tabernacle was a special, fragrant oil, whose recipe was not to be imitated (cf. Exod 30:22–33). In addition to being used for the consecration of the Tent of Meeting, only the high priest and the priests could be anointed with this oil, associated exclusively with priestly service (cf. Exod 30:30–33)."[26] Consider the following imagery table, which discusses the simile "like the valuable oil":[27]
- The definite article on "like the valuable oil" (כַּשֶּׁמֶן הַטּוֹב) is further specified by the modifier on the head (עַל־הָרֹאשׁ), i.e., that of anointing.[28] The definite article found on the head (הָרֹאשׁ) and the beard (הַזָּקָן), while later specified by the appositive the beard of Aaron (זְקַן־אַהֲרֹן), could also be interpreted as kind reference (i.e., "generic"),[29] as indicated by the Spanish la cabeza and la barba (RVR95) and French la tête and la barbe.[30]
- We prefer to read the three participles flowing/flows down (יֹרֵד) as progressive, yet they could also be interpreted as habitual (that is, referring to numerous distinct instances of the anointing of Aaronic priests and numerous distinct instances of the dew of Hermon flowing onto the mountains of Zion), since the participle begins to take over the habitual function of yiqtol in Late Biblical Hebrew,[31] a period to which the Psalms of Ascent plausibly belong.
- We understand the clause headed by "flows down" (יֹרֵד) in v. 2b to be an asyndetic relative clause, modifying "the valuable oil."
- The relative clause in v. 2c, "which flows down onto the collar of his garments" (שֶׁיֹּרֵד עַל־פִּי מִדּוֹתָיו) probably modifies "the valuable oil" (כַּשֶּׁמֶן הַטּוֹב) from the beginning of the verse. So NET: "It is like fine oil poured on the head which flows down the beard—Aaron's beard, and then flows down his garments" (cf. CJB, CSB, DHH, ESV, LUT, NABRE, NASB, NBS, NFC, NIV, PDV, REB, RVC, SG21, TOB).[32] For an alternative interpretation, which understands the relative clause to modify the immediately preceding "beard of Aaron" (זְקַֽן־אַהֲרֹן), see the KJV: "It is like the precious ointment upon the head that ran down upon the beard, even Aaron’s beard that went down to the skirts of his garments" (cf. CEB, ELB, NJPS, ZÜR).[33] For an in-depth discussion of the issue, see The Antecedent of שֶׁיֹּרֵד in Ps 133:2.
- Aaron (אַהֲרֹן) was the first high priest in Israel, and he serves as a symbol for the office of high priest.[34] "Through the priestly institution the Lord assured his people of forgiveness and blessing (Exod 29:44–46; Lev 9:22–24; Num 6:24–26).”[35]
- For the use of the Hebrew word פֶּה (lit. "mouth") as the collar of a garment, see the Syr. "on the collar [lit. neckpiece, CAL] of his coat,"[36] and Saadia's "on the collars of his shirts."[37]
- His garment (מִדּוֹתָיו) is apparently derived from a unique feminine by-form (מִדָּה?) of the more common מַד. For this reason, both 11Q5 and 11Q6, the earliest textual attestations of the psalm, read מדיו. Since the unique form has been preserved in the Masoretic tradition, however, it has been preferred here, with the same sense of "garments," in any case.[38]
v. 3a
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 3a | כְּטַל־חֶרְמ֗וֹן שֶׁיֹּרֵד֮ עַל־הַרְרֵ֪י צִ֫יּ֥וֹן | [It is] like the dew of Hermon, which flows down onto the hills of Zion. |
Expanded Paraphrase
Likewise, when brothers gather in Jerusalem to dwell together and with YHWH, there in Jerusalem blessings come down from heaven: [it is] like the life-giving dew of Mount Hermon, the highest mountain in Israel. This dew, which flows down abundantly from the north onto the hills of Zion in the south, waters the lands all around Jerusalem, enabling crops to grow and blessing the entire nation. This gift of water for the lands symbolizes all of YHWH's blessings on the land and the absence of covenant curses, enabling life to flourish.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Subject <status="elided">
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain <gloss="the act of brothers dwelling >> that brothers dwell">
verb-infinitive: שֶׁבֶת dwell
noun: אַחִים brothers
Adverbial
adverb: יָחַד together
Adverbial
adverb: גַּם even
Predicate
Complement
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
ConstructChain
Nominal
noun: טַל dew
RelativeClause
RelativeParticle
particle: שֶׁ which
Clause
Predicate
verb-participle: יֹּרֵד flows down
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל onto
Object
ConstructChain
noun: הַרְרֵי hills
noun: צִיּוֹן Zion
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: עַל onto
Object
ConstructChain
noun: הַר mount <status="emendation">
noun: צִיּוֹן Zion
SubordinateClause <status="alternative">
Conjunction
conjunction: כִּי because
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: צִוָּה sent
adverb: שָׁם there
Object
Apposition
Nominal
particle: אֶת (d.o.m)
article: הַ the
noun: בְּרָכָה blessing
Nominal
noun: חַיִּים life
Adjectival
PrepositionalPhrase
Preposition
preposition: עַד until
Object
article: הָ the
noun: עוֹלָם eternity
noun: חֶרְמוֹן Hermon
Fragment
Conjunction
conjunction: כִּי for
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: צִוָּה has commanded >> has sent
adverb: שָׁם there
Object
Apposition
Nominal
particle: אֶת (d.o.m.)
article: הַ the
noun: בְּרָכָה blessing
Nominal
noun: חַיִּים life
Adjectival
PrepositionalPhrase <gloss="everlasting">
Preposition
preposition: עַד until
Object
article: הָ the
noun: עוֹלָם eternity
Notes
- Verse 3a provides the second piece of liquid imagery that illustrates the thesis statement in v. 1—that of "the dew of Hermon, which flows down onto the hills of Zion." (Note the occurrence of the two important repeated roots flow down and onto—see the note in v.2). “It is only the dew that provides a certain amount of moisture for plants during the long, dry Palestinian summer. The summer dew is thus as necessary for life as the winter rain; in the OT, a time of famine can be called simply a time 'without dew or rain' (1 Kgs 17:1),"[39] such that dew "plays a key role in the maturing of crops in the summer, when there is no rain,"[40] and here symbolizes fruitfulness,[41] as water brings nourishment and life. For the dew imagery, consider the following table:
- Mount Hermon (חֶרְמֹון) was the highest mountain of the land of Israel, located in the north, "known for its abundant dew,"[42] and thus an important water source for the arid land. Because Hermon is located hundreds of kilometers north of Jerusalem, the dew of Hermon flowing to the mountains of Zion is a geographical and meteorological impossibility. Rather, the figurative image of dew flowing from the far northern mountain of Hermon all the way to the arid southern mountains of Zion depicts both the volume and extent of God's blessings. His life-giving power, characterized by dew, covers and nourishes the entire land. Additionally, like the dew, families will gather in Zion from all over the country to worship God together, an event which is itself a blessing.
- Zion, another name for Jerusalem, was where the Temple was located and was considered the meeting place between heaven and earth (cf. Pss 2:6; 78:68-69). It was also where the Israelites made the pilgrimage a few times a year for the holy festivals commanded by YHWH (Lev 23). The "hills of Zion" (הַרְרֵי צִיֹּון) are those surrounding Jerusalem (cf. Pss 87:1; 125:2).[43]
On Zion (v. 3bc)
This final section highlights Zion as the place where God has sent the blessing of life everlasting, that is, ongoing life in the land in covenant unity with each other and with YHWH, mediated by the priesthood. Thus, God's people dwelling together on Zion is a horizontal, man-to-man, communion that is blessed, and worshiping on Zion is the vertical, man-to-God, communion that is blessed. In other words, Zion is the place where God and people meet, both the destination and the source of the blessings.
The first section (1b-c) is linked to the last section (3b-c) by the following features:
- Deictic terms (הִנֵּה and שָׁם)[44]
- Alliteration אַחִים ("brothers") and חַיִּים ("life") followed by an emphatic/intensified expression גַּם־יָחַד ("indeed together") and עַד־הָעוֹלָם ("until forever").
- Both the previous features not only serve as connections between the first and last sections of the psalm, but also as inclusios for the whole psalm as a unit.
Further, both sections begin with the only two discourse markers in the psalm: look (הִנֵּה) and for (כִּי).
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 3b | כִּ֤י שָׁ֨ם צִוָּ֣ה יְ֭הוָה אֶת־הַבְּרָכָ֑ה | For there YHWH has sent the blessing— |
| 3c | חַ֝יִּ֗ים עַד־הָעוֹלָֽם׃ | life everlasting. |
Expanded Paraphrase
For it is there, in Jerusalem, that YHWH chose to make his dwelling place (Ps 132:13-14) and to live among his people; it is there that YHWH has sent the blessing—life everlasting, that is, ongoing life in the land in covenant unity with each other and with YHWH, mediated by the priesthood. Jerusalem is where it all originated and where we come to celebrate it.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Subject <status="elided">
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain <gloss="the act of brothers dwelling >> that brothers dwell">
verb-infinitive: שֶׁבֶת dwell
noun: אַחִים brothers
Adverbial
adverb: יָחַד together
Adverbial
adverb: גַּם even
Predicate
Complement
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
ConstructChain
Nominal
noun: טַל dew
RelativeClause
RelativeParticle
particle: שֶׁ which
Clause
Predicate
verb-participle: יֹּרֵד flows down
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל onto
Object
ConstructChain
noun: הַרְרֵי hills
noun: צִיּוֹן Zion
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: עַל onto
Object
ConstructChain
noun: הַר mount <status="emendation">
noun: צִיּוֹן Zion
SubordinateClause <status="alternative">
Conjunction
conjunction: כִּי because
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: צִוָּה sent
adverb: שָׁם there
Object
Apposition
Nominal
particle: אֶת (d.o.m)
article: הַ the
noun: בְּרָכָה blessing
Nominal
noun: חַיִּים life
Adjectival
PrepositionalPhrase
Preposition
preposition: עַד until
Object
article: הָ the
noun: עוֹלָם eternity
noun: חֶרְמוֹן Hermon
Fragment
Conjunction
conjunction: כִּי for
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: צִוָּה has commanded >> has sent
adverb: שָׁם there
Object
Apposition
Nominal
particle: אֶת (d.o.m.)
article: הַ the
noun: בְּרָכָה blessing
Nominal
noun: חַיִּים life
Adjectival
PrepositionalPhrase <gloss="everlasting">
Preposition
preposition: עַד until
Object
article: הָ the
noun: עוֹלָם eternity
Notes
- Verse 3b is a unique line in the poem. Not only does it have the most words of any line, but it also has the only occurrence of the name YHWH as well as the only finite verb, and it shares sounds with both v. 2a and v. 3a. Verse 3bc provides the reason/grounds for the main statement of the psalm, given in 1bc (how good and right that brothers dwell—even together).
- The for (כִּי) that begins this clause, through treated differently among modern translations, most likely has a causal meaning ("for" or "because"). It provides the reason, or grounds, for the claim that brothers dwelling together is good and right. See a full discussion of this exegetical issue in The Function and Scope of כִּי in Ps 133:3.
- The word there (שָׁם) is a key word in this verse and in the whole psalm. Not only is it marked for focus by means of the word order, but it also serves as an important connection with "look" (הִנֵּה) in v. 1b (both deictic particles, in a psalm where deictics [location and movement] are big themes). "In a linear reading this refers back to the nearest spatial term, in this case Mount Zion. In a structural-circular reading, however, it harks back to the other single line, v.1, and refers to the place 'where brothers really dwell together'."[45]
- The verb translated as sent (צִוָּה) is often translated "commanded;" but when used with "blessing," the sense is "to send."[46] Although we prefer the present perfect interpretation of the qatal verb (צִוָּה), translations such as the NIV ("For there the Lord bestows his blessing, even life forevermore") indicate a habitual reading, in which "it is perfective and expresses a single act of a member of the set of the class named by the subject nominal that is representative of the characteristic acts of all members of the class."[47] In other words, "a single instance exemplifies a recurrent situation."[48] Moreover, as the only finite verb in the psalm, צִוָּה ("has sent") is also interesting because it forms a sound play with the word צִיּוֹן ("Zion"). The sound play creates a pivot between v. 3a and v. 3b, and it may also serve to highlight Zion as the place of divine presence and source of blessing.[49]
- The article on the blessing (הַבְּרָכָה) anticipates the specific nature as spelled out by the following apposition, life everlasting, in which "The second member specifies the substance of the first member."[50] The final phrase, עַד־הָעוֹלָם, is a variation of עַד־עוֹלָם, with little to no difference in meaning (see, e.g., Ps 106:31, 48; 1 Chr 17:14, which attest to both constructions). Nevertheless, עַד־הָעוֹלָם is much less frequent—occurring only seven times—and is highly concentrated in passages belonging to Transitional Biblical Hebrew (exilic) and Late Biblical Hebrew (post-exilic), as attested in Ps 106:48 (= 1 Chr 16:36); Neh 9:5 and 1 Chr 17:14, with the possible exceptions of Pss 28:9 and 41:14.
Legends
Grammatical diagram
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
 |
Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
 |
The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
 |
The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
 |
Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
 |
Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
 |
Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
 |
When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
 |
Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
 |
Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
 |
Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
 |
In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
 |
Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
Shapes and colours on grammatical diagram
| Visualization | Description |
|---|---|
 |
The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
 |
When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
Expanded paraphrase
(For more information, click "Expanded Paraphrase Legend" below.)
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
Bibliography
- Allen, Leslie. 2002. Psalms 101-150. Dallas: Word Incorporated.
- ________. 1983. Psalms 101-150. Vol. 3. Word Biblical Commentary 21. Waco: Word Books.
- Atkinson, Ian. Forthcoming. "הִנֵּה and הֵן clauses," in The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
- Berlin, Adele, Avigdor Shinan, & Benjamin D. Sommer. 2023. The JPS Bible Commentary: Psalms 120–150: תהלים קכ–קנ. University of Nebraska Press.
- Cohen, Ohad. 2013. The Verbal Tense System in Late Biblical Hebrew Prose. Cambridge, MA: Harvard Semitic Studies.
- deClaissé-Walford, N., Jacobson, Rolf A., & Tanner, Beth LaNeel. 2014. The Book of Psalms (NICOT). Grand Rapids, MI: William B. Eerdmans Publishing Company.
- Delitzsch, Franz. 1877. Biblical Commentary on the Psalms: Vol. 3. Edinburgh: T&T Clark.
- Dobbs-Allsopp, F. W. 2008. “Psalm 133: A (Close) Reading”. The Journal of Hebrew Scriptures 8.
- Fokkelman, Jan P. 2003. Major Poems of the Hebrew Bible: At the Interface of Prosody and Structural Analysis (Vol 3: The Remaining 65 Psalms). Vol. 3. Studia Semitica Neerlandica. Van Gorcum.
- García Macías, J. H. 2016. From the Unexpected to the Unbelievable: Thetics, Miratives and Exclamatives in Conceptual Space. PhD Dissertation. University of New Mexico.
- GKC = Gesenius, Wilhelm & Kautsch, Emil. 1909. A. E. Cowley (trans.) Gesenius' Hebrew Grammar. Oxford: Clarendon Press.
- Goldingay, John. 2008. Psalms 90-150. Grand Rapids, MI: Baker Academic.
- Ḥakham, Amos. 1979. ספר תהלים: ספרים ג–ה (in Hebrew; The Book of Psalms: Books 3-5). Jerusalem: Mossad Harav Kook.
- Keel, Othmar. 1976. “Kultische Brüderheit.” Freiburger Zeitschrift für Philosophie und Theologie 23: 68–80.
- ________. 1997. The Symbolism of the Biblical World. Winona Lake, IN: Eisenbrauns.
- Khan, Geoffrey. Forthcoming. "Qaṭal," in G. Khan (ed.) The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
- Radak. Radak on Psalms.
- Ross, Allen P. 2016. A Commentary on the Psalms. Vol. 3 (90-150). Grand Rapids, MI: Kregel Academic.
- Saadia = Kafaḥ, Y. 1965. The Psalms with Translation and Commentary of Saadia Gaon (in Hebrew: תהלים עם תרגום פוירוש הגאון). Jerusalem: The American Academy for Jewish Research (האקדימיה האמריקאנית למדעי היהדות).
- Stec, David M. 2004. The Targum of Psalms: Translated, with a Critical Introduction, Apparatus, and Notes. Collegeville, MN: Liturgical Press.
- Taylor, Richard A. in Bali, Joseph & George Kiraz [eds.]. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. Piscataway, NJ: Gorgias Press.
- VanGemeren, Willem, A. 2008. "Psalms," in Tremper Longman III and David E. Garland (eds.) The Expositor’s Bible Commentary: Psalms (Revised Edition). Vol. 5. Grand Rapids, MI: Zondervan.
- van der Merwe, Christo, H. J. 2009. "Another Look at the Biblical Hebrew Focus Particle גַּם," JSS 65.2: 313-332.
- Walton, John H. 2009. The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs. Zondervan Illustrated Bible Backgrounds Commentary: Old Testament. Vol. 5. Grand Rapids: Zondervan.
- Zenger, Erich. “Psalm 133.” 2011. In Psalms 3: A Commentary on Psalms 101-150, by Frank Lothar Hossfeld and Erich Zenger, 469–483. Hermeneia. Augsburg Fortress Publishers.
- Ziony, Zevit. 1986. “Psalms at the Poetic Precipice,” HAR 10: 362–363.
Footnotes
133
Legends
Grammatical diagram
| Visualization | Description |
|---|---|
|
The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
|
The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
|
The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
|
When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
|
In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
|
Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
|
Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
|
The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
|
The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
|
Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
|
Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
|
Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
|
Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
|
When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
|
Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
|
Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
|
Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
|
Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
|
In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
|
Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
Shapes and colours on grammatical diagram
| Visualization | Description |
|---|---|
|
The prepositional phrase is indicated by a solid green oval. |
|
The construct chain is indicated by a solid yellow oval. |
|
When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
|
The article is indicated by a solid blue oval. |
Expanded paraphrase
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
Bibliography
- Allen, Leslie. 1983. Psalms 101-150. Vol. 3. Word Biblical Commentary 21. Waco: Word Books.
- Fokkelman, J.P. 2003. Major Poems of the Hebrew Bible: At the Interface of Prosody and Structural Analysis (Vol 3: The Remaining 65 Psalms). Vol. 3. Studia Semitica Neerlandica. Van Gorcum.
- Longman, Tremper, III, and David E. Garland, eds. 2008. The Expositor’s Bible Commentary: Psalms (Revised Edition). Vol. 5. Grand Rapids, MI: Zondervan.
Footnotes
133
- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ Dobbs-Allsopp 2008, 25.
- ↑ Allen 2002, 279. The psalm speaks "of the uniting of the people of all parts of the land for the purpose of divine worship in the one place of the sanctuary" (Delitzsch 1877, 317). So Ross, "The pilgrims enjoyed a sense of unity as they traveled from their homes together for the main purpose of worshiping one God, the LORD, in the holy city. When the Israelites went to Jerusalem they celebrated their common heritage and spiritual unity in the covenant. And in the sanctuary they would receive God’s blessings on their lives back where they dwelt together. In a sense the unity of the people was both a prerequisite for the blessing and part of the blessing itself" (Ross 2016, 748–9).
- ↑ SDBH.
- ↑ SDBH.
- ↑ With the exception of Ps 121's שִׁ֗יר לַֽמַּ֫עֲל֥וֹת, which, according to the Masoretic tradition, has a definite לַֽמַּ֫עֲל֥וֹת nonetheless, though an indefinite song.
- ↑ GKC §127e.
- ↑ See, e.g., the arguments Ledavid. Though absent in Targum Psalms, the presence of לדוד is attested as early as the Dead Sea Scrolls, as read in 11Q5 and 11Q6.
- ↑ The word "Look" (הִנֵּה) is a particle of deixis, that is, it points to something, whether a concrete entity in the discourse context or a proposition (see Atkinson, forthcoming). The proposition to which to addressee's attention is drawn by the deictic particle can range from totally presupposed—usually in order to ground another proposition—to totally unexpected and surprising. In combination with the following twofold exclamative מָה, which communicates totally presupposed content (see García Macías 2016), הִנֵּה likewise presents presupposed propositional content. Since the poem's content is limited to the exclamatives (v. 1), two similes (vv. 2-3a), and their justification (v. 3b), the grounded speech act (the "So what?" of the psalm) is left implicit (see our speech act analysis). In this sense, "Psalm 133 is a psalm that starts but never really ends" (Zevit 1986, 356). On the other hand, the intended perlocutionary effect is to desire "the picture of brothers dwelling together in verse 1 ... representing idealized the reunification of the Northern and Southern Kingdoms" (Berlin 2023, 69). It should be noted that the earliest translation of the psalm, the LXX, provides quite a distinct sense of this verse: "Look now, what is good or what is pleasant more than that kindred live together?" (LXX, trans. NETS).
- ↑ They read הַֽ֭לְלוּ־יָהּ כִּי־ט֣וֹב יְהוָ֑ה זַמְּר֥וּ לִ֝שְׁמ֗וֹ כִּ֣י נָעִֽים׃ "Praise Yah, because YHWH is good (טוֹב); sing praise to his name, because it is lovely (נָעִים)" (135:3) and הַ֥לְלוּ יָ֨הּ׀ כִּי־ט֖וֹב זַמְּרָ֣ה אֱלֹהֵ֑ינוּ כִּֽי־נָ֝עִים "Praise Yah, because he/it is good (טוֹב); sing praise to our God, because he/it is lovely" (147:1).
- ↑ אִֽם־יִשְׁמְע֗וּ וְֽיַ֫עֲבֹ֥דוּ יְכַלּ֣וּ יְמֵיהֶ֣ם בַּטּ֑וֹב וּ֝שְׁנֵיהֶ֗ם בַּנְּעִימִֽים׃ "If they listen and serve him, they complete their days in prosperity, and their years in pleasantness" (ESV).
- ↑ The "state in which objects are of a high quality and/or a pleasure to look at" (SDBH).
- ↑ SDBH.
- ↑ SDBH.
- ↑ SDBH.
- ↑ Some manuscripts of Targum Psalms, which contain "also" (see CAL: https://cal.huc.edu/getlex.php?coord=81002133001&word=16), are an exception.
- ↑ van der Merwe 2009, 329.
- ↑ van der Merwe 2009, 329, n. 44.
- ↑ So Saadia: יעני בקולה שבת אחים ג׳מע ישראל פי וקת אלמלך "Its meaning when it says 'brothers dwelling' includes Israel in the time of the monarchy."
- ↑ Carpenter 2016, 268.
- ↑ TDOT.
- ↑ VanGemeren 2008, 936.
- ↑ Delitzsch 1877, 317.
- ↑ VanGemeren 2008, 936; cf. deClaissé-Walford 2014, 938; Delitzsch 1877, 317.
- ↑ For the MT's כַּשֶּׁ֤מֶן הַטּ֨וֹב׀, the LXX simply reads ὡς μύρον "like perfume" (NETS). Though Symmachus also contains ὡς τὸ μύρον, it is modified by τὸ κάλλιστον "the best," indicating the lexical correspondence of שֶׁמֶן to μύρον, such that the LXX simply seems to lack the adjective. Perhaps in light of this interpretation, a number of lexicons (see, e.g., DCH and HALOT) suggest a nominal reading of טוֹב as "perfume." Nevertheless, not only is the existence of such a noun dubious, but this would also require the indefinite כְּשֶּׁמֶן (where the MT reads כַּשֶּׁ֤מֶן) to form the construct chain כְּשֶׁמֶן הַטּוֹב "the oil of perfume." In any case, the valuable oil undoubtedly refers to the aromatic mix of the holy, anointing oil (שֶׁמֶן מִשְׁחַת קֹדֶשׁ) that was prepared to anoint the Aaronic priests (see Exod 30:22-33), as the the beard of Aaron later in the verse makes clear.
- ↑ See, e.g., the relative modification in the Syr. ܐܝܟ ܡܫܚܐ ܕܢܚܬ ܥܠ ܪܝܫܐ "like the oil that was running down" (Taylor 2020, 559) and TgPs כמשח טב דמתרק על רישא "like fine oil that is poured upon the head" (Stec 2004, 228).
- ↑ See Bekins, P. Forthcoming. "Determination by means of the Definite Article," in The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
- ↑ SG21, TOB.
- ↑ Cohen 2013, 128-130.
- ↑ Cf. Ḥakham's clarification: כשמן שירד (מן הזקן) על פי מדותיו "like oil that went down from the beard upon the collar of his garments" (1979, 496). Note that, as Ḥakham's paraphrase, 11Q5 indeed reads ירד in this clause, perhaps to be interpreted as a qatal, since the overt יורד is found in v. 3.
- ↑ Note that Symmachus's translation lacks the first הַזָּקָן and renders simply "upon the beard of Aaron" (cf. DHH, NFC, PDV, RVC).
- ↑ Keel 1976, 76.
- ↑ VanGemeren 2008, 936.
- ↑ Taylor 2020, 559. ܒܪ ܨܘܪܐ ܕܟܘܬܝܢܗ.The Greek translations and revisions are less committal, with ᾤα "border, fringe, edge" (LSJ, 2030), though Symmachus expands the description to ἐπὶ τὴν ὤαν τῶν περιμέτρων ἐνδυμάτων αὐτοῦ "upon the edge of the circumference of his garment."
- ↑ עלי אטואק קמצאנה (Qafaḥ 1965, 278). Likewise, Ḥakham makes explicit: הוא הנקב העשוי בבגדים להכניס בו את הראש הלובשם "It is the hole made in the clothes to insert the head of the one wearing them" (1979, 496).
- ↑ Though the LXX and Peshitta contain the singular, "garment," both Jerome's Hebr. and TgPs rightly provide the plural.
- ↑ TDOT; cf. Berlin 2023, 70-71.
- ↑ Goldingay 2008, 567; cf. Hag 1:10.
- ↑ Keel 1997, 116.
- ↑ deClaissé 2014, 939; cf. Walton 2009, 430.
- ↑ Radak.
- ↑ Fokkelman 2003, 303.
- ↑ Fokkelman 2003, 303.
- ↑ See Lev 25:21; Deut 28:8; HALOT.
- ↑ Khan, forthcoming.
- ↑ IBHS §30.4b.
- ↑ "Zion is the place of Yahweh’s appointment, to which the covenant people have rightly come to seek divine grace. It is the permanent source of outpoured blessing, mediated through the priesthood (cf. Num 6:23)" (Allen 2002, 280). So deClaissé-Walford, "From Zion, where the God of the ancient Israelites dwelled, the people sought and found blessing (berāḵâ)" (deClaissé-Walford 2014, 939).
- ↑ BHRG §29.3. As commented by Ḥakham regarding the "life everlasting": "זאת הברכה שצוה ה׳ בציון" (This is the blessing which God appointed in Zion"; 1979, 479). Alternatively, the blessing is already obvious from the agricultural contextual domain activated by טַל "dew," life-giving liquid. See, e.g., Jacob's blessing of Isaac, which mentions both dew and the same root as that of oil (שׁמן): "May God give you of the dew of heaven (מִטַּל֙ הַשָּׁמַ֔יִם) and of the fatness of the earth (מִשְׁמַנֵּי הָאָרֶץ) and plenty of grain and wine" (Gen 27:28, ESV).