Psalm 133 Semantics

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About the Grammar & Semantics Layer

  What is Semantics?

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.

About the Grammar Layer

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

  Grammatical Diagram Legend

Visualization Description
Legends - Clause.png
 The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
Legends - Object.png
 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.
Legends - Subject complement-1.png
 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.
Legends - Object complement.png
 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.
Legends - Construct Chain.png
 In a construct chain, the noun in the absolute form modifies the noun in the construct form.
Legends - Participle.png
 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.
Legends - Infinitive.png
 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.
Legends - Subject of Infinitive 1.png
 The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
Legends - Object of Infinitive.png
 The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
Legends - Modifiers 1.png
 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.
Legends - Adverbial.png
 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.
Legends - Prepositional Phrase.png
 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).
Legends - Embedded Clause 1.png
 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.
Legends - Compound clauses.png
 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.
Legends - Compound elements 2.png
 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.
Legends - Subordinate clause.png
 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.
Legends - Relative Clause 1.png
 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.
Legends - Sentence fragment.png
 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.
Legends - Discourse particle&Vocative.png
 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.
Legends - Apposition.png
 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.

About the Lexical Semantics Layer

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

About the Phrase-Level Semantics Layer

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

  Phrasal Diagram Legend

Visualization Description
3 Legends - Prepositional Phrase.png
 The prepositional phrase is indicated by a solid green oval.
3 Legends - Construct Chain.png
 The construct chain is indicated by a solid yellow oval.
3 Legends - phrase-level ו.png
 When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
3 Legends - Article.png
 The article is indicated by a solid blue oval.

About the Verbal Semantics Layer

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

  Verbal Semantics Explainer

  Verbal Diagram Legend

Conjugations
qatal yiqtol-jussive
wayyiqtol (following qatal)* cohortative
yiqtol participle
wayyiqtol (following yiqtol)* wayyiqtol (following participle)*
weyiqtol inf. construct
weqatal inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.
Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future Imminent future Simultaneous/right now Recent past Before/anterior/past
←
←		 ↤ ↓↓↓ ↦ →
→
Aspect
Continuous Habitual or iterative Stative Perfective
Encoded in words ⟲ ⟲⟲⟲ ⎯ •
Inferable from context ⟲ ⟲⟲⟲ ⎯ •
Reference point movement
Movement No movement
⇐ ⇍
Modality
indicative purpose/result
jussive necessity
imperative possible
cohortative probable
wish ability
(past) conditional interrogative, etc.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text* Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text* Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Psalm 133 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 133, click the expandable button below.

Psalm 133 Verbal Semantics Chart

This resource is forthcoming.


Psalm 133 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

v. 1

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!


Preferred

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 >> brothers' dwelling">
                verb-infinitive: שֶׁבֶת dwelling
                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 delightful
                Adverbial
                  adverb: מַה how


Notes

Note for v. 1

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.


Note for v. 1

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]).


Note for v. 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.

Note for v. 1

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,"[6]), 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."[7]


Note for v. 1

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.[8] 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).[9]


Note for v. 1

v. 1b – In contrast to the use of in v. 2,[10] it refers here to the "state in which events are well-performed, morally and ethically correct, and beneficial to others."[11] The word (“delightful”) refers to “conditions and circumstances that have qualities that inspire appreciation.”[12] This word often appears in parallel to the word (“good”) such as in Ps 147:1; Gen 49:15; and Job 36:11.


Note for v. 1

v. 1c – As "member[s] of same family, clan, tribe, or ethnic group"[13], אַחִים most likely denotes "fellow countrymen"[14] in this verse.


Note for v. 1

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 Ps 133:1.

Note for v. 1

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.[15] 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[16] 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.[17]


Note for v. 1

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). [18]


Note for v. 1

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,"[19] while Job describes the fortune of those who serve YHWH.[20] See also the verbal form of the root נעם in Gen 49:15 and Prov 24:25.

No Verbal notes to display for Psalm 133:1.
No Textual notes to display for Psalm 133:1.


v. 2

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.


Preferred

SimpleGrammar
DiscourseUnit [v. 2]
    Fragment 
      Clause
        Subject <status="elided">
          Clause
            Subject <located="after infinitive construct">
            Predicate
              ConstructChain <gloss="the act of brothers dwelling >> brothers' dwelling">
                verb-infinitive: שֶׁבֶת dwelling
                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 good
                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

Note for v. 2

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).[21] 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).[22] For an in-depth discussion of the issue, see The Antecedent of שֶׁיֹּרֵד in Ps. 133:2.


Note for v. 2

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.[23]

Note for v. 2

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,"[24] and Saadia's "on the collars of his shirts."[25]


Note for v. 2

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


Note for v. 2

v. 2a – For the MT's כַּשֶּׁ֤מֶן הַטּ֨וֹב׀, the LXX simply reads ὡς μύρον "like perfume" (NETS).[26] 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.

Note for v. 2

v. 2a – The definite article on כַּשֶּׁ֤מֶן הַטּ֨וֹב׀ is further specified by the modifier עַל־הָרֹ֗אשׁ, i.e., that of anointing.[27]


Note for v. 2

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,"),[28] as indicated by the Spanish la cabeza and la barba (RVR95) and French la tête and la barbe.[29]

No Verbal notes to display for Psalm 133:2.
No Textual notes to display for Psalm 133:2.


v. 3

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.


Preferred

SimpleGrammar
DiscourseUnit [v. 3]
    Fragment
      Clause
        Subject <status="elided">
          Clause
            Subject <located="after infinitive construct">
            Predicate
              ConstructChain <gloss="the act of brothers dwelling >> brothers' dwelling">
                verb-infinitive: שֶׁבֶת dwelling
                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

Note for v. 3

v. 3a – For the emendation towards singular הַר "mount," for the MT's plural הַרְרֵ֪י "hills," see 11Q5, the Syr.[30] and Kennicott ms 39.[31] 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).[32]

Note for v. 3

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).

Note for v. 3

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).


Note for v. 3

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."[33] Alternatively, the blessing is already obvious from the agricultural contextual domain activated by טַל "dew," life-giving liquid.[34]


Note for v. 3

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.

No Verbal notes to display for Psalm 133:3.
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Alternative #1

SimpleGrammar
DiscourseUnit [v. 3b alternative LXX, Syr.]
    Fragment <status="alternative>
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: צִוָּה sent
          adverb: שָׁם there
          Object
            Nominal
              particle: אֶת (d.o.m.)
              article: הַ the
              noun: בְּרָכָה blessing
            Conjunction
              conjunction: וְ <status="emendation">
            Nominal
              noun: חַיִּים life
              Adjectival
                PrepositionalPhrase  <gloss="everlasting">
                  Preposition
                    preposition: עַד until
                  Object
                    article: הָ the
                    noun: עוֹלָם eternity


Notes

Alternative

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,[35] Saadia,[36] and Kennicott ms 1.[37] 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).

No Lexical notes to display for Psalm 133:3.
No Phrase-level notes to display for Psalm 133:3.
No Verbal notes to display for Psalm 133:3.
No Textual notes to display for Psalm 133:3.



Alternative #2

SimpleGrammar
DiscourseUnit [v. 3b alternative 11Q5, 11Q6]
    Fragment <status="alternative">
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: צִוָּה sent
          adverb: שָׁם there
          Adverbial
            PrepositionalPhrase  <gloss="forever">
              Preposition
                preposition: עַד until
              Object
                noun: עוֹלָם eternity
          Object
            Apposition
              Nominal
                particle: אֶת (d.o.m.)
                article: הַ the
                noun: בְּרָכָה blessing
              Nominal <status="alternative emendation">
                noun: שָׁלוֹם peace
                Adjectival
                  PrepositionalPhrase  
                    Preposition
                      preposition: עַל upon
                    Object
                      noun: יִשְׁרָאֵל Israel
    Fragment <status="alternative emendation">
      Clause
        Subject
          noun: שָׁלוֹם peace
        Predicate
          verb: be
          Adverbial
            PrepositionalPhrase  
              Preposition
                preposition: עַל upon
              Object
                noun: יִשְׁרָאֵל Israel


Notes

Alternative

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.

No Lexical notes to display for Psalm 133:3.
No Phrase-level notes to display for Psalm 133:3.
No Verbal notes to display for Psalm 133:3.
No Textual notes to display for Psalm 133:3.


  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. ↑ NJPS.
  7. ↑ SDBH.
  8. ↑ See Atkinson, I. 2025. "הִנֵּה and הֵן clauses," in The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
  9. ↑ 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).
  10. ↑ The "state in which objects are of a high quality and/or a pleasure to look at" (SDBH).
  11. ↑ SDBH.
  12. ↑ SDBH.
  13. ↑ SDBH.
  14. ↑ HALOT, 29.
  15. ↑ 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.
  16. ↑ GKC§127e.
  17. ↑ Despite this, most modern translations provide A song of Ascents, or something similar.
  18. ↑ Though absent in TgPs, the presence of לדוד is attested as early as Qumran, as read in 11Q5 and 11Q6.
  19. ↑ 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).
  20. ↑ 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).
  21. ↑ 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.
  22. ↑ Note that Symmachus's translation lacks the first הַזָּקָ֥ן and renders simply "upon the beard of Aaron" (cf. DHH, NFC, PDV, RVC).
  23. ↑ Though the LXX and Peshitta contain the singular, "garment," both Jerome's Hebr. and TgPs rightly provide the plural.
  24. ↑ 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."
  25. ↑ 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).
  26. ↑ 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."
  27. ↑ 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).
  28. ↑ 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.
  29. ↑ SG21, TOB.
  30. ↑ ܐܝܟ ܛܠܐ ܕܚܪܡܘܢ ܕܢܚܬ ܥܠ ܛܘܪܐ ܕܨܗܝܘܢ "It is as if the dew of Hermon were descending on mount Zion" (Taylor 2020, 559).
  31. ↑ See VTH vol. IV, 425.
  32. ↑ Alternatively, the morphological plural could be understood as one of "generalization," with a singular denotation (so JM §136j).
  33. ↑ 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).
  34. ↑ 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).
  35. ↑ 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."
  36. ↑ 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).
  37. ↑ See VTH vol. IV, 425.