Psalm 133/VxV

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Superscription (v. 1.1)

No summary specified.



v. 1

1.1
שִׁ֥יר הַֽמַּֽעֲל֗וֹת לְדָ֫וִ֥ד
The song of the ascents. By David.
1.2
הִנֵּ֣ה מַה־טּ֖וֹב וּמַה־נָּעִ֑ים שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד׃
Look, how good and how right that brothers dwell—even together!
1a
שִׁ֥יר הַֽמַּֽעֲל֗וֹת לְדָ֫וִ֥ד
[Belonging to] the song of the ascents. By David.
1b
הִנֵּ֣ה מַה־טּ֖וֹב וּמַה־נָּעִ֑ים
Look, how good and how delightful
1c
שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד׃
is brothers' dwelling— even together!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

[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!

Notes

No summary set yet for this verse.


v. 1c – The function of גַּם is not immediately clear. None of the ancient versions (or modern versions consulted) contain a direct gloss of the lexeme,[1] while van der Merwe's study of גַּם considers it "problematic" (2009, 329) and "impossible to explain in terms of [his] current model" (2009, 329, n. 44). 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,[2] manifested in the entire nation assembling in Jerusalem to worship.


v. 1 – It should be noted that the earliest translation of the psalm, the LXX, provides quite a distinct sense of this verse: Ἰδοὺ δὴ τί καλὸν ἢ τί τερπνὸν ἀλλʼ ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό; ("Look now, what is good or what is pleasant more than that kindred live together?"[3]).


v. 1c – For further discussion of the meaning of גַּם in the phrase שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד, see the following exegetical issue: https://psalms.scriptura.org/w/The_Meaning_of_שֶ%D7%81בֶת_אַח%D6%B4ים_גַ%D6%BCם_יָחַד_in_Ps_133:1.


v. 1a – The definite article on הַֽמַּעֲל֗וֹת indicates the specific song of the specific ascents of the pilgrims to Jerusalem, as consistent superscriptions of the entire collection of Pss 120-134.[4] 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[5] suggest 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.


v. 1b – In contrast to the use of in v. 2,[6] it refers here to the "state in which events are well-performed, morally and ethically correct, and beneficial to others."[7] The word (“right”) refers to “conditions and circumstances that have qualities that inspire appreciation.”[8] This word often appears in parallel to the word (“good”) such as in Ps 147:1; Gen 49:15; and Job 36:11.


v. 1c – For further discussion of the meaning of גַּם in the phrase שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד, see the following exegetical issue: The Meaning of שֶׁבֶת אַחִים גַּם יָחַד in Psalm133:1.


v. 1c – As "member[s] of same family, clan, tribe, or ethnic group"[9], אַחִים ("brothers") 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.


v. 1a – A noun meaning "upward movement" (see, e.g., Ezra 7:9's ה֣וּא יְסֻ֔ד הַֽמַּעֲלָ֖ה מִבָּבֶ֑ל "the journey up from Babylon was started,"[10]), plural מַּעֲלוֹת is used in the superscriptions of all the "Psalms of Ascent" (Pss 120-134), hence "a song commonly sung by pilgrims on their way to Jerusalem."[11]


v. 1b – The word הִנֵּה is a particle of deixis, that is, it points to something, whether a concrete entity in the discourse context or a proposition.[12] 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 communicate 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).[13]


v. 1b – For the pair טוֹב and נָעִים, see also Ps 135:3; 147:1 and Job 36:11. The first two of these refer explicitly to God and his "name,"[14] while Job describes the fortune of those who serve YHWH.[15] See also the verbal form of the root נעם in Gen 49:15 and Prov 24:25.


v. 1a – The definite article on הַֽמַּעֲל֗וֹת indicates the specific song of the specific ascents of the pilgrims to Jerusalem, as consistent with the superscriptions of the entire collection of Pss 120-134.[16] 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[17] suggest 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.[18]


v. 1a – As is typical in the superscriptions of the Psalms, the ל preceding a proper noun indicates authorship (see, e.g., the arguments in https://psalms.scriptura.org/w/Ledavid). [19]



Up to Zion (vv. 1.2-1.3)

No summary specified.



v. 1

1.1
שִׁ֥יר הַֽמַּֽעֲל֗וֹת לְדָ֫וִ֥ד
The song of the ascents. By David.
1.2
הִנֵּ֣ה מַה־טּ֖וֹב וּמַה־נָּעִ֑ים שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד׃
Look, how good and how right that brothers dwell—even together!
1a
שִׁ֥יר הַֽמַּֽעֲל֗וֹת לְדָ֫וִ֥ד
[Belonging to] the song of the ascents. By David.
1b
הִנֵּ֣ה מַה־טּ֖וֹב וּמַה־נָּעִ֑ים
Look, how good and how delightful
1c
שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד׃
is brothers' dwelling— even together!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

[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!

Notes

No summary set yet for this verse.


v. 1c – The function of גַּם is not immediately clear. None of the ancient versions (or modern versions consulted) contain a direct gloss of the lexeme,[20] while van der Merwe's study of גַּם considers it "problematic" (2009, 329) and "impossible to explain in terms of [his] current model" (2009, 329, n. 44). 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.


v. 1 – It should be noted that the earliest translation of the psalm, the LXX, provides quite a distinct sense of this verse: Ἰδοὺ δὴ τί καλὸν ἢ τί τερπνὸν ἀλλʼ ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό; ("Look now, what is good or what is pleasant more than that kindred live together?"[22]).


v. 1c – For further discussion of the meaning of גַּם in the phrase שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד, see the following exegetical issue: https://psalms.scriptura.org/w/The_Meaning_of_שֶ%D7%81בֶת_אַח%D6%B4ים_גַ%D6%BCם_יָחַד_in_Ps_133:1.


v. 1a – The definite article on הַֽמַּעֲל֗וֹת indicates the specific song of the specific ascents of the pilgrims to Jerusalem, as consistent superscriptions of the entire collection of Pss 120-134.[23] 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[24] suggest 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.


v. 1b – In contrast to the use of in v. 2,[25] it refers here to the "state in which events are well-performed, morally and ethically correct, and beneficial to others."[26] The word (“right”) refers to “conditions and circumstances that have qualities that inspire appreciation.”[27] This word often appears in parallel to the word (“good”) such as in Ps 147:1; Gen 49:15; and Job 36:11.


v. 1c – For further discussion of the meaning of גַּם in the phrase שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד, see the following exegetical issue: The Meaning of שֶׁבֶת אַחִים גַּם יָחַד in Psalm133:1.


v. 1c – As "member[s] of same family, clan, tribe, or ethnic group"[28], אַחִים ("brothers") 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.


v. 1a – A noun meaning "upward movement" (see, e.g., Ezra 7:9's ה֣וּא יְסֻ֔ד הַֽמַּעֲלָ֖ה מִבָּבֶ֑ל "the journey up from Babylon was started,"[29]), plural מַּעֲלוֹת is used in the superscriptions of all the "Psalms of Ascent" (Pss 120-134), hence "a song commonly sung by pilgrims on their way to Jerusalem."[30]


v. 1b – The word הִנֵּה is a particle of deixis, that is, it points to something, whether a concrete entity in the discourse context or a proposition.[31] 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 communicate 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).[32]


v. 1b – For the pair טוֹב and נָעִים, see also Ps 135:3; 147:1 and Job 36:11. The first two of these refer explicitly to God and his "name,"[33] while Job describes the fortune of those who serve YHWH.[34] See also the verbal form of the root נעם in Gen 49:15 and Prov 24:25.


v. 1a – The definite article on הַֽמַּעֲל֗וֹת indicates the specific song of the specific ascents of the pilgrims to Jerusalem, as consistent with the superscriptions of the entire collection of Pss 120-134.[35] 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[36] suggest 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.[37]


v. 1a – As is typical in the superscriptions of the Psalms, the ל preceding a proper noun indicates authorship (see, e.g., the arguments in https://psalms.scriptura.org/w/Ledavid). [38]



Down to Zion (vv. 2-3.1)

No summary specified.



v. 2

2.1
כַּשֶּׁ֚מֶן הַטּ֨וֹב עַל־הָרֹ֗אשׁ
[It is] like the valuable oil on the head,
2.2
יֹרֵ֗ד עַל־הַזָּ֫קָ֥ן זְקַ֥ן־אַֽהֲרֹ֑ן
flowing down onto the beard, the beard of Aaron;
2.3
שֶׁ֜יֹּרֵ֗ד עַל־פִּ֥י מִדּוֹתָֽיו׃
which flows down onto the collar of his garments.
2a
כַּשֶּׁ֚מֶן הַטּ֨וֹב עַל־הָרֹ֗אשׁ
[It is] like the good oil on the head,
2b
יֹרֵ֗ד עַל־הַזָּ֫קָ֥ן זְקַ֥ן אַֽהֲרֹ֑ן
flowing down onto the beard, the beard of Aaron;
2c
שֶׁ֜יֹּרֵ֗ד עַל־פִּ֥י מִדּוֹתָֽיו:
which flows down onto the collar of his garments.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

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.

Notes

No summary set yet for this verse.


v. 2c – The final word, מִדּוֹתָֽיו, 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.[39]


v. 2c – We understand the clause headed by יֹרֵ֗ד to be an asyndetic relative clause, modifying the good oil. Similarly, for our preferred reading of the final relative clause, שֶׁ֝יֹּרֵ֗ד עַל־פִּ֥י מִדּוֹתָֽיו, modifying the good oil (כַּשֶּׁ֤מֶן הַטּ֨וֹב׀) from the beginning of the verse, see the NET's "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).[40] For an alternative interpretation, which understands the relative clause to modify the immediately preceding beard of Aaron (זְקַֽן־אַהֲרֹ֑ן), see the KJV's "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).[41] For an in-depth discussion of the issue, see The Antecedent of שֶׁיֹּרֵד in Ps 133:2.


v. 2a – For the MT's כַּשֶּׁ֤מֶן הַטּ֨וֹב׀, the LXX simply reads ὡς μύρον "like perfume" (NETS).[42] In any case, the good 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.


v. 2c –  For discussion of the form מִדּוֹתָֽיו, see the grammar notes.


v. 2c – For the use of פֶּה (lit. "mouth") as the "collar" of a garment, see the Syr. "on the collar [lit. neckpiece, CAL] of his coat,"[43] and Saadia's "on the collars of his shirts."[44]


v. 2a – The definite article found on הָרֹ֗אשׁ and הַזָּקָ֥ן, while later specified by the appositive זְקַֽן־אַהֲרֹ֑ן "the beard of Aaron," could also be interpreted as kind reference (i.e., "generic,"),[45] as indicated by the Spanish la cabeza and la barba (RVR95) and French la tête and la barbe.[46]


v. 2a – The definite article on כַּשֶּׁ֤מֶן הַטּ֨וֹב׀ is further specified by the modifier עַל־הָרֹ֗אשׁ, i.e., that of anointing.[47]


We prefer to read the three participles 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,[48] a period to which the Psalms of Ascent plausibly belong.


v. 3

3.1
כְּטַ֥ל־חֶרְמ֗וֹן
[It is] like the dew of Hermon,
3.2
שֶׁיֹּרֵד֘ עַל־הַרְרֵ֪י צִ֫יּ֥וֹן
which flows down onto the hills of Zion.
3.3
כִּ֚י שָׁ֨ם׀ צִוָּ֣ה יְ֖הוָה אֶת־הַבְּרָכָ֑ה חַ֜יִּ֗ים עַד־הָֽעוֹלָֽם׃
For there YHWH has sent the blessing—life everlasting.
3a
כְּטַ֥ל חֶרְמ֗וֹן שֶׁיֹּרֵד֘ עַל־הַרְרֵ֪י צִ֫יּ֥וֹן
[It is] like the dew of Hermon, which flows down onto the hills of Zion.
3b
כִּ֚י שָׁ֨ם׀ צִוָּ֣ה יְ֖הֹוָה אֶת־הַבְּרָכָ֑ה
For there YHWH has sent the blessing—
3c
חַ֜יִּ֗ים עַד־הָֽעוֹלָֽם:
life everlasting.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

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. 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.

Notes

No summary set yet for this verse.


v. 3b-c – The alternative containing the supplied conjunction waw, in place of the preferred apposition (as the MT), is found in the LXX, Peshitta,[49] Saadia,[50] and Kennicott ms 1.[51] See, e.g., "There the Lord has decreed for his people blessing and life forever" (RVC: Allí el Señor ha decretado para su pueblo bendición y vida para siempre).


v. 3a – For the emendation towards singular הַר "mount," for the MT's plural הַרְרֵ֪י "hills," see 11Q5, the Syr.[52] and Kennicott ms 39.[53] It is likely, however, that (although very early in the case of 11Q5) this represents a simplification to the more common phrase הר ציון (appearing twenty times in the Bible).[54]


v. 3c – The final alternative represents the quite remarkable reading provided by both Qumran witnesses to the psalm. In place of the MT's "because there YHWH commanded the blessing, life everlasting," both 11Q5 and 11Q6 read "because there YHWH commanded the blessing forever, peace upon Israel." It is not certain whether the final three words (שלום על ישראל) are intended as a final blessing, detached from the previous sentence (i.e., "May peace be upon Israel"), or as an appositive, similar to our preferred reading of the MT. In either case, the reading שלום על ישראל should probably not be considered a textual variant. Instead, it should be considered a literary variant, since the composition represented by 11Q5 and 11Q6 is not a biblical (proto-Masoretic) Psalter, but "a revised version of the psalter, expanded and rearranged from an MT-like (i. e., Masoretic text) base text to enhance thematic, lexical, and sometimes formal connections between psalms" (Longacre 2022, 86). The revised ending, שלום על ישראל, corresponds to the ending of Ps 125:5 and Ps 128:6.


v. 3b – The verb צוה can carry the sense of "send," when followed by the object of people, but also objects such as “blessing" (see also Lev 25:21; Deut 28:8; HALOT, 1011).


v. 3a – Following the MT's plural, the construct chain הַרְרֵ֪י צִ֫יּ֥וֹן indicates a relationship of entity-location, i.e., the hills that are situated in Zion. On the other hand, if singular (see the discussion in the grammar notes), the relationship would be one of entity-name (cf. Ps 78:68).


v. 3b-c – The article on הַבְּרָכָ֑ה anticipates the specific nature as spelled out by the following apposition, in which "The second member specifies the substance of the first member."[55] Alternatively, the blessing is already obvious from the agricultural contextual domain activated by טַל "dew," life-giving liquid.[56]


v. 3 – 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.


Although we prefer the present perfect interpretation of the qatal צִוָּ֣ה, 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."[57] In other words, "a single instance exemplifies a recurrent situation."[58]



On Zion (vv. 3.2-3.3)

No summary specified.



v. 3

3.1
כְּטַ֥ל־חֶרְמ֗וֹן
[It is] like the dew of Hermon,
3.2
שֶׁיֹּרֵד֘ עַל־הַרְרֵ֪י צִ֫יּ֥וֹן
which flows down onto the hills of Zion.
3.3
כִּ֚י שָׁ֨ם׀ צִוָּ֣ה יְ֖הוָה אֶת־הַבְּרָכָ֑ה חַ֜יִּ֗ים עַד־הָֽעוֹלָֽם׃
For there YHWH has sent the blessing—life everlasting.
3a
כְּטַ֥ל חֶרְמ֗וֹן שֶׁיֹּרֵד֘ עַל־הַרְרֵ֪י צִ֫יּ֥וֹן
[It is] like the dew of Hermon, which flows down onto the hills of Zion.
3b
כִּ֚י שָׁ֨ם׀ צִוָּ֣ה יְ֖הֹוָה אֶת־הַבְּרָכָ֑ה
For there YHWH has sent the blessing—
3c
חַ֜יִּ֗ים עַד־הָֽעוֹלָֽם:
life everlasting.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

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. 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.

Notes

No summary set yet for this verse.


v. 3b-c – The alternative containing the supplied conjunction waw, in place of the preferred apposition (as the MT), is found in the LXX, Peshitta,[59] Saadia,[60] and Kennicott ms 1.[61] See, e.g., "There the Lord has decreed for his people blessing and life forever" (RVC: Allí el Señor ha decretado para su pueblo bendición y vida para siempre).


v. 3a – For the emendation towards singular הַר "mount," for the MT's plural הַרְרֵ֪י "hills," see 11Q5, the Syr.[62] and Kennicott ms 39.[63] It is likely, however, that (although very early in the case of 11Q5) this represents a simplification to the more common phrase הר ציון (appearing twenty times in the Bible).[64]


v. 3c – The final alternative represents the quite remarkable reading provided by both Qumran witnesses to the psalm. In place of the MT's "because there YHWH commanded the blessing, life everlasting," both 11Q5 and 11Q6 read "because there YHWH commanded the blessing forever, peace upon Israel." It is not certain whether the final three words (שלום על ישראל) are intended as a final blessing, detached from the previous sentence (i.e., "May peace be upon Israel"), or as an appositive, similar to our preferred reading of the MT. In either case, the reading שלום על ישראל should probably not be considered a textual variant. Instead, it should be considered a literary variant, since the composition represented by 11Q5 and 11Q6 is not a biblical (proto-Masoretic) Psalter, but "a revised version of the psalter, expanded and rearranged from an MT-like (i. e., Masoretic text) base text to enhance thematic, lexical, and sometimes formal connections between psalms" (Longacre 2022, 86). The revised ending, שלום על ישראל, corresponds to the ending of Ps 125:5 and Ps 128:6.


v. 3b – The verb צוה can carry the sense of "send," when followed by the object of people, but also objects such as “blessing" (see also Lev 25:21; Deut 28:8; HALOT, 1011).


v. 3a – Following the MT's plural, the construct chain הַרְרֵ֪י צִ֫יּ֥וֹן indicates a relationship of entity-location, i.e., the hills that are situated in Zion. On the other hand, if singular (see the discussion in the grammar notes), the relationship would be one of entity-name (cf. Ps 78:68).


v. 3b-c – The article on הַבְּרָכָ֑ה anticipates the specific nature as spelled out by the following apposition, in which "The second member specifies the substance of the first member."[65] Alternatively, the blessing is already obvious from the agricultural contextual domain activated by טַל "dew," life-giving liquid.[66]


v. 3 – 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.


Although we prefer the present perfect interpretation of the qatal צִוָּ֣ה, 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."[67] In other words, "a single instance exemplifies a recurrent situation."[68]



  1. ↑ Save some manuscripts of TgPs, which contain "also" (see CAL: https://cal.huc.edu/getlex.php?coord=81002133001&word=16).
  2. ↑ 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."
  3. ↑ NETS.
  4. ↑ With the exception of Ps 121's שִׁ֗יר לַֽמַּ֫עֲל֥וֹת, which, according to the Masoretic tradition, has a definite לַֽמַּ֫עֲל֥וֹת nonetheless, though an indefinite song.
  5. ↑ GKC §127e.
  6. ↑ The "state in which objects are of a high quality and/or a pleasure to look at" (SDBH).
  7. ↑ SDBH.
  8. ↑ SDBH.
  9. ↑ SDBH.
  10. ↑ NJPS.
  11. ↑ SDBH.
  12. ↑ See Atkinson, I. 2025. "הִנֵּה and הֵן clauses," in The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
  13. ↑ 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).
  14. ↑ 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).
  15. ↑ 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).
  16. ↑ With the exception of Ps 121's שִׁ֗יר לַֽמַּ֫עֲל֥וֹת, in which, according to the Masoretic tradition, לַֽמַּ֫עֲל֥וֹת is still definite nonetheless, though שִׁ֗יר is an indefinite song.
  17. ↑ GKC§127e.
  18. ↑ Despite this, most modern translations provide A song of Ascents, or something similar.
  19. ↑ Though absent in TgPs, the presence of לדוד is attested as early as Qumran, as read in 11Q5 and 11Q6.
  20. ↑ Save some manuscripts of TgPs, which contain "also" (see CAL: https://cal.huc.edu/getlex.php?coord=81002133001&word=16).
  21. ↑ 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."
  22. ↑ NETS.
  23. ↑ With the exception of Ps 121's שִׁ֗יר לַֽמַּ֫עֲל֥וֹת, which, according to the Masoretic tradition, has a definite לַֽמַּ֫עֲל֥וֹת nonetheless, though an indefinite song.
  24. ↑ GKC §127e.
  25. ↑ The "state in which objects are of a high quality and/or a pleasure to look at" (SDBH).
  26. ↑ SDBH.
  27. ↑ SDBH.
  28. ↑ SDBH.
  29. ↑ NJPS.
  30. ↑ SDBH.
  31. ↑ See Atkinson, I. 2025. "הִנֵּה and הֵן clauses," in The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
  32. ↑ 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).
  33. ↑ 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).
  34. ↑ 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).
  35. ↑ With the exception of Ps 121's שִׁ֗יר לַֽמַּ֫עֲל֥וֹת, in which, according to the Masoretic tradition, לַֽמַּ֫עֲל֥וֹת is still definite nonetheless, though שִׁ֗יר is an indefinite song.
  36. ↑ GKC§127e.
  37. ↑ Despite this, most modern translations provide A song of Ascents, or something similar.
  38. ↑ Though absent in TgPs, the presence of לדוד is attested as early as Qumran, as read in 11Q5 and 11Q6.
  39. ↑ Though the LXX and Peshitta contain the singular, "garment," both Jerome's Hebr. and TgPs rightly provide the plural.
  40. ↑ 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.
  41. ↑ Note that Symmachus's translation lacks the first הַזָּקָ֥ן and renders simply "upon the beard of Aaron" (cf. DHH, NFC, PDV, RVC).
  42. ↑ 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."
  43. ↑ 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."
  44. ↑ 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).
  45. ↑ See Bekins, P. 2025. "Determination by means of the Definite Article," in The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
  46. ↑ SG21, TOB.
  47. ↑ 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).
  48. ↑ Cohen 2013, 128-130.
  49. ↑ ὅτι ἐκεῖ ἐνετείλατο κύριος τὴν εὐλογίαν καὶ ζωὴν ἕως τοῦ αἰῶνος; ܡܛܠ ܕܬܡܢ ܦܩܕ ܡܪܝܐ ܒܘܪܟܬܐ ܘܚ̈ܝܐ ܥܕܡܐ ܠܥܠܡ "because there the Lord commanded the blessing and life forever."
  50. ↑ לאן אללה אמר הנאך באלברכה ואלחיוה אלי אלאבד, rendered by Qafaḥ as כי שם צוה ה׳ את הברכה והחיים עד העולם (see Qafaḥ 1965, 278).
  51. ↑ See VTH vol. IV, 425.
  52. ↑ ܐܝܟ ܛܠܐ ܕܚܪܡܘܢ ܕܢܚܬ ܥܠ ܛܘܪܐ ܕܨܗܝܘܢ "It is as if the dew of Hermon were descending on mount Zion" (Taylor 2020, 559).
  53. ↑ See VTH vol. IV, 425.
  54. ↑ Alternatively, the morphological plural could be understood as one of "generalization," with a singular denotation (so JM §136j).
  55. ↑ 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).
  56. ↑ 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 (מִשְׁמַנֵּ֖י הָאָ֑רֶץ) and plenty of grain and wine" (Gen 27:28, ESV).
  57. ↑ Khan, "Qaṭal," forthcoming.
  58. ↑ IBHS §30.4b.
  59. ↑ ὅτι ἐκεῖ ἐνετείλατο κύριος τὴν εὐλογίαν καὶ ζωὴν ἕως τοῦ αἰῶνος; ܡܛܠ ܕܬܡܢ ܦܩܕ ܡܪܝܐ ܒܘܪܟܬܐ ܘܚ̈ܝܐ ܥܕܡܐ ܠܥܠܡ "because there the Lord commanded the blessing and life forever."
  60. ↑ לאן אללה אמר הנאך באלברכה ואלחיוה אלי אלאבד, rendered by Qafaḥ as כי שם צוה ה׳ את הברכה והחיים עד העולם (see Qafaḥ 1965, 278).
  61. ↑ See VTH vol. IV, 425.
  62. ↑ ܐܝܟ ܛܠܐ ܕܚܪܡܘܢ ܕܢܚܬ ܥܠ ܛܘܪܐ ܕܨܗܝܘܢ "It is as if the dew of Hermon were descending on mount Zion" (Taylor 2020, 559).
  63. ↑ See VTH vol. IV, 425.
  64. ↑ Alternatively, the morphological plural could be understood as one of "generalization," with a singular denotation (so JM §136j).
  65. ↑ 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).
  66. ↑ 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 (מִשְׁמַנֵּ֖י הָאָ֑רֶץ) and plenty of grain and wine" (Gen 27:28, ESV).
  67. ↑ Khan, "Qaṭal," forthcoming.
  68. ↑ IBHS §30.4b.