Psalm 133 Verse-by-Verse

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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.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. 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.).

Community (v. 1)

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-clear
ss	שִׁ֥יר הַֽמַּעֲל֗וֹת לְדָ֫וִ֥ד	The song of the ascents. By David.
1a	הִנֵּ֣ה מַה־טּ֭וֹב וּמַה־נָּעִ֑ים	Look! How good and delightful
1b	שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד׃	where brothers dwell together.

Expanded Paraphrase

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 delightful (it can be) when brothers (whether biological family or the nation of Israel as a whole) dwell together in unity(, inhabiting the land together with pilgrimage to Jerusalem a representation of living daily life together and carrying out the covenantal obligations that provide for the whole community, including preserving family lines when a man dies without children, which then lead to abundant blessing for the entire nation).

Grammatical Diagram

Notes

• The main emotional overtones of this verse, and the whole psalm, are delight, gratitude, and desire that the people would continue to seek to live in unity.
• The superscription of this psalm tells us that this is a psalm (song) of ascents. For more information about this special group of psalms, see our page Psalms of Ascent.
• All three of the verses in this psalm begin with a verbless clause, and all the verbs that appear in other clauses are either participles, an infinitive, or a qatal that's understood as a recurrent situation (see note in v. 3 about sent). All these verbal factors suggest a situation that is timeless or repeating, even though the psalm was written for specific gathering times (see notes below).
• The repetition of how (מַה) in the phrase how good and how delightful serves to emphasize each adjective good and delightful, and 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). This phrase 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 and modern English understanding of this idea.

• The Hebrew word for good (טּוֹב) is the same one used throughout Genesis 1, when God repeatedly described his creation as "good".
• The meaning of the phrase brothers dwell 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 and modern English understanding of this word translated as "dwell".

• Brothers (אַחִים) in this instance refers to "the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security." However, in this psalm's later usage in Israel's worship, it probably was expanded to mean to unity within the spiritual community, as well.
• The Hebrew verb dwell is an infinitive form (literally, "to dwell" or "the dwelling").

On Zion (vv. 2-3a)

This section, which is comprised of two metaphors that describe the pleasantness of brothers dwelling together: that of anointing oil and dew from Mount Hermon. This section is loaded with very soft, liquidy, flowy sounds in Hebrew (approximant consonants and O-vowels), which add to the imagery of flowing liquids. What is more, the key repeated roots יֹרֵ֗ד 'flowing down' and עַל 'on, onto' occur often and exclusively in this section about the liquid metaphors. (See Poetic Features #1 and #2 for more details).

v. 2

Watch the Overview video on v. 2.

v.	Hebrew	Close-but-clear
2a	כַּשֶּׁ֤מֶן הַטּ֨וֹב עַל־הָרֹ֗אשׁ	[The pleasantness of brothers dwelling together is] like the good 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

[(The blessing that flows from this kind of) dwelling together is] like the good (special anointing) oil on the head (which designates people for tasks to which YHWH has called them), (the oil) which flows down on the beard (because the oil is abundant and extravagantly poured out, to announce to all the delightfulness of the occasion by means of its all-pervading scent), the beard of Aaron (who was consecrated as high priest at Sinai, where God first made a covenant with the nation of Israel, a covenant that was to lead to abundant and extravagant blessing for all); which flows down on the collar of his (priestly) garments (consecrating not only the man but the very garments that mark his office, illustrating again the abundance and extravagance of the blessing and delight).

Grammatical Diagram

Notes

• This verse supplies the first instance of imagery that expands on the thesis statement that brothers dwelling together is good and pleasant 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). This oil is a fine, spiced oil that was applied to the head (anointing) to mark special occasions, such as the ordination of a priest (Exod 30:23–25, 30), or to welcome guests and refresh their skin in an arid climate (Pss 23:5; 92:10; 141:5). It was associated with joy and beauty. Among many other possible meanings, perhaps the two most prominent associations between this oil imagery and the psalm's theme, unity, are:

1. Setting apart as holy/fit for serving YHWH. The immediate image is that of the high priest being anointed to begin his service in the Temple, serving as intermediary between YHWH and his covenant people. Perhaps this also speaks to the people's unity as being the catalyst for blessing from YHWH (as supported by 3bc); we might imagine the people being consecrated as holy/fit for service to YHWH through their obedience to the commands to live peaceably with each other and attend the holy festivals in Jerusalem.

2. Refreshment. Just as oil on the head would refresh a person in a hot and dry climate, so would unity bring spiritual refreshment to the people and land (see v. 3a) of Israel. See the imagery table below for a more detailed analysis.

• The Hebrew of this clause, and of the first clause of v. 3, are verbless clauses that are seemingly incomplete thoughts ("like the finest oil"/"like the dew of Hermon"). As shown in our Close-but-Clear translation, the probable subject of both these clauses is in the thesis statement of the psalm, given in v. 1c (brothers dwell[ing] together).
• The repetition of flows down/flowing down showcases one of the most important repeated roots and themes of this psalm: "to go/flow down" (ירד). The psalm has only six occurrences of verbs, and the verb "flow down" accounts for half of these occurrences. The repetition of this key word ties into the two main images of oil and dew, both liquids, used in this psalm; and along with the mentions of the two mountains (Hermon and Zion), the idea of blessing flowing down from above is made clear. (See our Poetic Features #1 and #2 for more details). This is an interesting contrast/complement to the idea of going up that is inherent to the Psalms of Ascent.
• The two verbs in this verse are participles ("flows/flowing"), which could serve to add to the image of the continuous action of flowing, rather than a specific event or time.
• There is another important repeated root in this verse: onto (עַל). It appears three times in this verse, and once in v. 3, and further adds to the mental image of blessing flowing down from above (see Poetic Feature #2).
• There is some ambiguity in line c of this verse: which flows down onto the collar of his garments. Is the "which" referring to the oil, or the beard? See a full discussion of this issue in our page The Antecedent of שֶׁיֹּרֵד in Ps. 133:2. In short, it seems more likely that the antecedent of "which" is the oil.

v. 3a

Watch the Overview video on v. 3a.

v.	Hebrew	Close-but-clear
3a	כְּטַל־חֶרְמ֗וֹן שֶׁיֹּרֵד֮ עַל־הַרְרֵ֪י צִ֫יּ֥וֹן	[The pleasantness of brothers dwelling together is] like the dew of Hermon, which flows down onto the hills of Zion.

Expanded Paraphrase

[(The blessing that flows from) brothers dwelling together is] like the (life-giving) dew of (Mount) Hermon (that is, rainfall from a source that never dries up but has enough precipitation to supply the entire Jordan River), which flows down on the hills of Zion (where YHWH's presence is located and which prospers thanks to his presence, receiving the blessing of abundant rainfall in contrast to surrounding areas that regularly experience drought).

Grammatical Diagram

Notes

• 3a provides the second piece of liquid imagery that illustrates the thesis statement in v. 1--that of dew, which flows down from Hermon onto the hills of Zion. (Note the occurrence of the two important repeated roots flow down and onto(see note in v.2)). Mount Hermon is the tallest mountain in Israel, and is known for producing copious amounts of dew. It was located in the northernmost part of the territory of Israel, and its water runoff provided life and refreshment for much of the land surrounding it. The mention of Zion in 3b, which is in the south of the region, could also metaphorically point to the unification of the whole land of Israel during these festival gatherings in Jerusalem--north (Hermon) and south (Zion) coming together. Water for crops was also regarded as a sign of God's favor and blessing.
• Though we have glossed the Hebrew הַרְרֵי צִיּוֹן as hills of Zion, keep in mind that this word was generally understood to describe a landform that was a bit higher than a hill...between a small hill and a tall mountain (like Hermon).

Blessings forever (v. 3bc)

Watch the Overview video for v. 3bc.

The first section (1b-c) is linked to the last section (3b-c) by the following features:

• Deictic terms (הִנֵּה and שָׁם).
• Alliteration (אַחִים "brothers" and חַיִּים "life") followed by an emphatic/intensified expression (גַּם־יָחַד "indeed together" and עַד־הָעוֹלָם "until forever").

These links also form an inclusio around the psalm as a whole.

v.	Hebrew	Close-but-clear
3b	כִּ֤י שָׁ֨ם צִוָּ֣ה יְ֭הוָה אֶת־הַבְּרָכָ֑ה	For there YHWH has commanded the blessing
3c	חַ֝יִּ֗ים עַד־הָעוֹלָֽם׃	of life everlasting.

Expanded Paraphrase

(All this blessing comes to Zion) Because there (on Zion, the place YHWH chose for his presence,) YHWH has commanded the blessing (of being in covenant with him, which starts with the law and proper worship and leads to temporal blessings, such as the joy of living in unity, and climaxes in the blessing) of life everlasting (all demonstrating that YHWH's favour is upon Israel. It is YHWH's favour upon Israel that explains why such abundant blessing is coming upon the nation. We commemorate that favour and blessing as we make our pilgrimage to Jerusalem).

Grammatical Diagram

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 2a and 3a. Verse 3bc provides the reason/grounds for the main statement of the psalm, given in 1bc (how good and pleasant where brothers dwell together).
• The for (כִּי) that begins this clause, though treated differently among modern translations, is most likely understood as having a causal meaning ("for" or "because"). It provides the reason, or grounds, for the claim that brothers dwelling together is good and pleasant. 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'."
• The verb translated as sent (צִוָּה) is often glossed as "commanded"; but when used with blessing, the sense is "to send". "Hebrew may use its perfective form with the same, present/habitual significance ('the gnomic perfective')" ...meaning that, here, the qatal "may be used with habitual meaning in the sense that a single instance exemplifies a recurrent situation."
• Verse 3c clarifies just what exactly is the content of the blessing that YHWH sends: life everlasting (חַיִּים עַד הָעוֹלָם).

Legends

Grammatical diagram

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)

Grammar Legend

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

(For more information, click "Phrase-level Legend" below.)

Phrase-level Legend

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

(For more information, click "Expanded Paraphrase Legend" below.)

Expanded Paraphrase Legend

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

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