Introduction

The Masoretic Text of Ps. 133:3 reads as follows:^[1]

כִּ֤י שָׁ֨ם צִוָּ֣ה יְ֭הוָה אֶת־הַבְּרָכָ֑ה

חַ֝יִּ֗ים עַד־הָעוֹלָֽם

Interpreters disagree on the meaning of כִּי. Compare, for example, the following three translations:

"There the Lord bestows his blessing, life forevermore" (NEB)
"Indeed that is where the LORD has decreed a blessing will be available--eternal life." (NET)
"For there the LORD has commanded the blessing, life forevermore." (ESV)

The NEB, among other translations, do not offer a direct translation of כִּי.^[2] The NET reads כִּי as an asseverative particle, while the ESV interprets the כִּי as causal, whether introducing a subordinate clause to the the previous clause, or as a discourse marker, grounding the content of the psalm. We consider the asseverative and causal readings in the first two argument maps.

Argument Maps

The function of כִּי

Causal conjunction (preferred)

The כִּי of Ps 133:3 should be read as causal,


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[Causal conjunction]: The כִּי in v. 3 is a causal conjunction ('for' or 'because'), grounding something in the preceding discourse.
 + <Ancient versions>: The ancient versions unanimously rendered the כִּי as a causal conjunction.
  + [Ancient versions]: LXX: ὅτι; Jerome: quoniam; Peshitta: ܡܛܠ ܕ; Targum: ארום
 + <כִּי + qatal>: The combination of כִּי and the qatal verb in v. 3 suggests that the psalmist is grounding some previous statement or speech act.
  + <כִּי + qatal in the Psalms>: In the Psalms, the particle כִּי followed by qatal often functions to ground something in the preceding discourse (cf. Locatell 2017 :M:; BHRG §40.29.2 :G:).
   + [כִּי in the Psalms]: E.g., "By the rivers of Babylon we sat and wept when we remembered Zion... for there (כִּי שָׁם) our captors asked us (שְׁאֵלוּנוּ) for songs" (Ps. 137:3, NIV); cf. Pss. 5:11; 6:3, 9; 9:5, 11; 10:3; 12:2; 16:1; 22:9, 17; 25:19-21; 27:12; 28:6; 31:10-11, 18, 22; 40:13; 41:5; 107:9, 16; 116:7-8; 117:2; 120:7; see esp. Pss. 122:5; 137:3.
 + <Psalms ending with discourse causal כִּי>: Several psalms end with a causal כִּי clause that grounds much or all of the preceding discourse.
  + [Psalms ending with discourse causal כִּי]: E.g., Pss. 1; 5; 11.

Asseverative particle

Some translations interpret the כִּי as an asseverate particle, emphasising the content of the following clause in v. 3. The NET, for example, says "Indeed that is where the LORD has decreed a blessing will be available--eternal life" (cf. HFA, S21, NVI).


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[Asseverative particle]: The כִּי is an asseverative particle, giving emphasis to the following statement (v. 3bc). #dispreferred
 + <כִּי as asseverative>: כִּי sometimes functions as an asseverative particle, meaning 'yea' or 'verily, indeed' (cf. HALOT 470 :L:). #dispreferred
  + [כִּי as asseverative]: E.g., כִּֽי־מ֥וֹת תָּמ֖וּת יוֹנָתָֽן (I Sam. 14:44, ESV; cf. Gen. 18:20; 42:16; 1 Sam. 2:30; 20:9; Isa. 32:13; Job 6:21; 12:2). #dispreferred
  <_ <Syntactic/pragmatic environment>: Asseverative כִּי occurs mostly in oaths and in the apodosis of conditional clauses. Elsewhere, its existence is dubious (cf. JM §164b :G:; BHRG §40.29.2(4) :G:; Muraoka 1985:158-164 :M:).
  - <No such thing>: There is probably no such thing as an 'asseverative כִּי.' All of the supposed examples are better explained in other ways (Locatell 2017:275-6 :M:).
 + <Marked word order>: The marked word order of the clause in v. 3 (שָׁם marked for focus) suggests that the כִּי is asseverative. #dispreferred
  + <Asseverative כִּי and emphasis>: When asseverative כִּי occurs, it often occurs alongside other emphatic structures, such as marked word order. #dispreferred
   + [Asseverative כִּי and emphasis]: E.g., infinitive absolute (1 Sam. 14:44; 20:9); marked word order (Gen. 42:16; 1 Sam. 2:30; Ps. 122:5?); with עַתָּה (Job 6:21; Num. 22:29). #dispreferred
 + <Ps. 122:5 analogy>: The analogous phrase כִּי שָׁמָּה occurs at the beginning of Ps. 122:5, and in this passage the כִּי is probably asseverative (cf. NET 'indeed'). #dispreferred
  + [Ps. 122:5]: כִּ֤י שָׁ֨מָּה׀ יָשְׁב֣וּ כִסְא֣וֹת לְמִשְׁפָּ֑ט #dispreferred
  - <Causal>: The כִּי in Ps. 122:5 could be causal (cf. NRSV).

The scope of כִּי

If כִּי is a causal conjunction, then what is its scope? Does it ground (1) the immediately preceding clause (v. 3a), or does it ground (2) the whole discourse (vv. 1-3a, excluding the superscription)?

Preceding clause (v. 3a)

The first option is that the כִּי clause grounds the immediately preceding clause (v. 3a): "[the dew of Hermon] which flows down onto the hills of Zion." According to this interpretation, the כִּי clause in v. 3 gives the reason why the dew flows onto the hills of Zion.


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[Preceding clause (v. 3a)]: The כִּי clause grounds the immediately preceding clause (v. 3a). #dispreferred
 + <Dew as blessing>: Because dew is a symbol of divine blessing (cf. Booij 2002:266 :A:), it makes sense to say that the reason why dew falls on Zion (v. 3a) is *because* that is where YHWH has ordained his blessing (v. 3b).#dispreferred
  + [Dew as blessing]: E.g., 'About Joseph he said: “May the LORD bless (מְבֹרֶכֶת) his land with the precious dew (מִטָּל) from heaven above' (Deut. 33:13, NIV; cf. Gen. 27:25-28).#dispreferred
 + <שָׁם>: The focused adverb שָׁם (v. 3b) refers to Zion in the preceding line (v. 3a).#dispreferred
  + [Alliteration]: The connection between Zion and the sending of blessing is underscored by the alliteration ציון-צוה (Keel 1976:79 :A:).#dispreferred
  + <Zion as place of blessing>: Elsewhere in the Psalms of Ascent (Pss. 120-134), Zion is the place of 'blessing.'#dispreferred
   + [Zion as place of blessing]: E.g., יְבָרֶכְךָ֣ יְ֭הוָה מִצִּיּ֑וֹן (Ps. 134:3; cf. Pss. 128:5) (cf. Keel 1976:79 :A:).#dispreferred
  <_ <Brothers dwelling in Zion>: The adverb שָׁם refers not just to Zion as a place, but to Zion as the place where brothers dwell together. "YHWH has commanded his blessing on the gathering of the brothers on Zion" (Keel 1976:80 :A:).
 + <Masoretic versification>: According to the Masoretic versification, the כִּי clause (v. 3bc) is part of the same verse as the immediately preceding clause (v. 3a).#dispreferred
 -<Discourse discontinuity>: Verse 3bc does not share any of the distinguishing features that bind together vv. 2–3a. 
  + <Features binding vv. 2-3a>: Verses 2–3a are bound together by the repetition of the כְּ preposition (vv. 2a, 3a), the verb יֹרֵד (vv. 2bc, 3a), and the preposition עַל (vv. 2abc, 3a).

Whole discourse (vv. 1-3a) (preferred)

The second option is that the כִּי grounds the entire discourse up until this point (vv. 1–3a, excluding the superscription). According to this interpretation, the כִּי clause in v. 3 explains why 'brothers dwelling together' (v. 1b) is—like oil (v. 2) and dew (v. 3)—something that is 'good and delightful' (v. 1a).


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[Whole discourse (vv. 1-3a)]: The כִּי clause in v. 3 grounds the entire discourse up until this point (vv. 1–3a, excluding the superscription), explaining why 'brothers dwelling together' is—like oil and dew—something 'good and delightful' (cf. Zenger 2011 :C:).
 + <Expectation of a grounding statement>: The claim that brothers dwelling together is 'good and delightful' anticipates some kind of grounding statement.
 + <Psalms ending with discourse causal כִּי>: Several psalms end with a causal כִּי clause that grounds much or all of the preceding discourse (cf. BHRG §40.29.2 on Ps. 1 :G:).
  + [Psalms ending with discourse causal כִּי]: E.g., Pss. 1; 5; 11.
 + <Discourse discontinuity>: Verse 3bc has the character of a summary statement in that it stands relatively detached from vv. 2–3a and instead echoes all of the preceding verses.
  + [Features binding vv. 2-3a]: Verses 2–3a are bound together by the repetition of the כְּ preposition (vv. 2a, 3a), the verb יֹרֵד (vv. 2bc, 3a), and the preposition עַל (vv. 2abc, 3a). Verse 3bc shares none of these features.
  + <Correspondence between v. 1 and v. 3bc>: The phrase חַ֝יִּ֗ים עַד־הָעוֹלָֽם sounds like the phrase אַחִ֣ים גַּם־יָֽחַד.
  + <Correspondence between v. 2 and v. 3bc>: The words כִּ֤י שָׁ֨ם (v. 3) sounds like the phrase כַּשֶּׁ֤מֶן (v. 2).

Conclusion

The כִּי in v. 3 is probably a causal conjunction, as most translations (ancient and modern) have realized. In the Psalms, כִּי + qatal is almost always used to ground some previous statement or speech act (see esp. the analogy with Ps. 137:3). The fact that the כִּי clause (v. 3bc) is not integrated into the immediately preceding section (vv. 2-3a) suggests that the scope of the כִּי is not limited to the immediately preceding clause but extends to the entirety of the preceding discourse (cf. Pss. 1; 5; 11). Why is it 'good and delightful' for brothers to dwell together (on Zion)? Because (כִּי) Zion, as the place where brothers dwell together, is where YHWH has sent his blessing.

Research

Translations

Ancient

LXX: ὅτι ἐκεῖ ἐνετείλατο κύριος τὴν εὐλογίαν καὶ ζωὴν ἕως τοῦ αἰῶνος^[3]
Peshitta: ܡܛܠ ܕܬܡܢ ܦܩܕ ܡܪܝܐ ܒܘܪܟܬܐ ܘܚ̈ܝܐ ܥܕܡܐ ܠܥܠܡ^[4]
Targum: ארום תמן פקיד יהוה ית ברכתא חיי עד עלמא׃^[5]
Jerome (iuxta Hebr.): quoniam ibi mandavit Dominus benedictionem vitam usque in aeternum^[6]

Modern

כִּי as causal

ESV: It is like the dew of Hermon, which falls on the mountains of Zion! For there the LORD has commanded the blessing, life forevermore.

NIV: It is as if the dew of Hermon were falling on Mount Zion. For there the LORD bestows his blessing, even life forevermore.

NRSV: It is like the dew of Hermon, which falls on the mountains of Zion. For there the LORD ordained his blessing, life forevermore.

NJB: It is like the dew of Hermon falling on the heights of Zion; for there Yahweh bestows his blessing, everlasting life.

Luther 2017: wie der Tau, der vom Hermon herabfällt auf die Berge Zions! Denn dort verheißt der HERR Segen und Leben bis in Ewigkeit.

ELB: Wie der Tau des Hermon, der herabfließt auf die Berge Zions. Denn dorthin hat der HERR den Segen befohlen, Leben bis in Ewigkeit.

EÜ: Es ist wie der Tau des Hermon, der niederfällt auf die Berge des Zion. Denn dorthin hat der HERR den Segen entboten, Leben bis in die Ewigkeit.

ZÜR: Wie der Tau des Hermon, der herabfällt auf die Berge Zions. Denn dort gewährt der HERR den Segen, Leben bis in Ewigkeit.

NBS: C'est comme la rosée de l'Hermon qui descend sur les montagnes de Sion ; car c'est là que le Seigneur assigne la bénédiction, la vie, pour toujours.

NVSR: C'est comme la rosée de l'Hermon, Qui descend sur les montagnes de Sion ; Car c'est là que l'Éternel donne la bénédiction,La vie, pour l'éternité.

NFC: C'est comme la rosée qui descend du mont Hermon sur les montagnes de Sion. Car c'est là, à Sion, que le Seigneur donne sa bénédiction, la vie, pour toujours !

RVR95: como el rocío del Hermón, que desciende sobre los montes de Sión, porque allí envía Jehová bendición y vida eterna.

BTX4: Como el rocío del Hermon, que desciende sobre los montes de Sión, porque allí envía YHVH bendición y vida eterna.

כִּי as asseverative

NET: It is like the dew of Hermon, which flows down upon the hills of Zion. Indeed that is where the LORD has decreed a blessing will be available--eternal life.

HFA: Es ist so wohltuend wie frischer Tau, der vom Berg Hermon auf die Berge Zions niederfällt. Ja, dort schenkt der HERR seinen Segen und Leben, das niemals aufhört.

S21: C’est comme la rosée de l’Hermon qui descend sur les hauteurs de Sion. En effet, c’est là que l’Eternel envoie la bénédiction, la vie, pour l’éternité.

NVI: Es como el rocío de Hermón que va descendiendo sobre los montes de Sión. Ciertamente allí el Señor envía su bendición, vida para siempre.

כִּי omitted

NLT: Harmony is as refreshing as the dew from Mount Hermon that falls on the mountains of Zion. And there the LORD has pronounced his blessing, even life everlasting.

NEB: It is like the dew of Hermon falling upon the hills of Zion. There the Lord bestows his blessing, life forevermore.

JPS 1985: like the dew of Hermon that falls upon the mountains of Zion. There the LORD ordained blessing, everlasting life.

NGÜ: Es ist erfrischend wie der Tau vom Berg Hermon, der den Berg Zion und seine Hügel benetzt. Wo dies geschieht, hat der HERR seinen Segen versprochen[5] – Leben, das niemals enden wird!

GNB: Das ist wie erfrischender Tau vom Hermon, der sich niedersenkt auf den Zionsberg. Dort will der HERR seinen Segen schenken, Leben, das für immer besteht.

TOB: C'est comme la rosée de l'Hermon, qui descend sur les montagnes de Sion. Là, le Seigneur a décidé de bénir : c'est la vie pour toujours !

BDS: C’est comme la rosée ╵qui descend de l’Hermon sur le mont de Sion. C’est là que l’Eternel ╵accorde sa bénédiction et la vie pour toujours.

PDV: C’est comme les gouttes de rosée de la montagne de l’Hermon, qui descendent sur la colline, sur la colline de Sion. C’est là que le Seigneur donne sa bénédiction, la vie pour toujours.

DHH: Es como el rocío del monte Hermón, que cae sobre los montes de Sión. Allí es donde el Señor envía la bendición de una larga vida.

Secondary Literature

Berlin, Adele. 1987. “On the Interpretation of Psalm 133.” In Directions in Biblical Hebrew Poetry, edited by Elaine R. Follis, 141ff. Journal for the Study of the Old Testament. Supplement Series, 40. Sheffield, England: JSOT Press.

Booij, Thijs. 2002. “Psalm 133: ‘Behold, How Good and How Pleasant.’” Biblica 83 (2): 258–67.

Hossfeld, Frank-Lothar, and Erich Zenger. 2011. Psalms 3: A Commentary on Psalms 101-150. Edited by Klaus Baltzer. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress.

Keel, Othmar. 1976. “Kultische Brüderheit.” Freiburger Zeitschrift für Philosophie und Theologie 23: 68–80.

Locatell, Christian S. 2017. “Grammatical Polysemy in the Hebrew Bible: A Cognitive Linguistic Approach to כי.” PhD Dissertation, Stellenbosch: University of Stellenbosch.

Muraoka, Takamitsu. 1985. Emphatic Words and Structures in Biblical Hebrew. Leiden: Brill.

References

133:3

↑ OSHB.
↑ It is possible that this reflects their interpretation of כִּי as a discourse marker, as discussed in the argument map, or simply did not know how to render it.
↑ Rahlfs 1931.
↑ CAL.
↑ CAL.
↑ Weber-Gryson 5th edition.

[1] OSHB.

[2] It is possible that this reflects their interpretation of כִּי as a discourse marker, as discussed in the argument map, or simply did not know how to render it.

[3] Rahlfs 1931.

[4] CAL.

[5] CAL.

[6] Weber-Gryson 5th edition.

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[2]

[3]

[4]

[5]

[6]

The Function and Scope of כִּי in Ps. 133:3