Thijs Booij, «Psalm 133: "Behold, how good and how pleasant"», Vol. 83 (2002) 258-267

The opening line of Psalm 133 is, literally, about a social practice; the comparisons following it suggest that in fact a gathering of YHWH’s worshippers is meant. The latter is confirmed by the final line. V. 3a has a bridging function in that its last words ("on the mountains of Zion"), although belonging to the imagery of the comparison, are actually direct expression, relating to the statement of v. 1 (‘inversion’). The situation hinted at can hardly be other than the gathering in Jerusalem on the occasion of a religious festival. In view of the subtle structure and inner cohesion of Psalm 133, it is scarcely plausible that its present meaning is due to some form of adaptation.

(v. 5). Here ‘dwelling together’ is the situation of brothers who, after growing to manhood and being married, remain living on the undivided patrimonial land, possibly in the parental home. Patriarchal stories hint at this practice (Gen 13,6.8; 36,6-8), and Rauh thinks that in ancient times it was the general rule. After falling into abeyance, it is praised as a good old custom ("gute, alte Sitte") in Psalm 133²¹. In 1920 Hermann Gunkel adopted Rauh’s interpretation, characterizing Psalm 133 as a saying of wisdom ("Weisheitsspruch")²²; several exegetes have followed him²³. Obviously, this ‘secular’ interpretation of the psalm does justice to the words dxy Mg Myx) tb#$. Yet it has considerable drawbacks:

        (a) In this interpretation the end of the psalm has little to do with the beginning.
        (b) The exuberant praise of the ‘dwelling together’ would seem somewhat odd — even if the ‘cultic’ elements (v. 2 from "the beard of Aaron"; Zion in v. 3) are assumed to be redactional or otherwise secondary²⁴. Of course, ‘dwelling together’, as mentioned in Deut 25,5, could be ‘good’ and ‘pleasant’. Yet it was aimed at something else, namely the maintenance of family property²⁵. In fact, this form of dwelling must often have caused tensions.
        (c) By its specific subject Psalm 133 would be fairly exceptional among the ‘Songs of Ascents’. Generally, these texts deal with matters that concern, or might concern, any Israelite.

        In 1976 O. Keel strongly defended the traditional view, pointing out the cultic atmosphere in vv. 2-3 and calling to mind the religious note that often, since Deuteronomy, is struck by the word ‘brother’²⁶. Keel’s view is preferable to that of Rauh, as further considerations may confirm.

        (2) In v. 3, the first line is felt to be problematic. How can dew of