The Role of Space in the twl[mh 471 yryv peace and tranquillity. As in Psalm 120, this psalm contains a reference to two specific geographical regions, namely “Ephrata” (6a) and “the fields of Jaar” (6b). It calls to mind the experiences of David. Coming from “Ephrata” (Bethlehem) he heard that the ark, captured by the Philistines, was located in Kiriath-Jearim (1 Sam 7,1; 2 Sam 6,2) and sets about to recapture it and bring it back to Jerusalem (cf. 8ab). There “righteousness” reigns (9a) and his “saints” can “sing for joy” (9b), for David’s sake Yahweh should not reject his “anointed one” (10ab). On the other hand the poem points to the (eschathological) future (132,11- 18) (58). YHWH is called upon to remember his promise to David (11a) that one of his descendants will sit on his throne “for ever and ever” (12b). “Zion” (13a) is Yahweh’s special “dwelling” (13b), his “resting place for ever and ever” (14a). From Jerusalem, depicted here as centre of the universe, Yahweh’s blessings will flow to his people (15a-17b) but his enemies will be put to shame (18a). The end of the psalm is decidedly Messianic (59). When YHWH’s eternal presence is restored in Zion the Davidic (Messianic) king can rule in peace. Psalm 133 continues this train of thought. Where brothers live together in unity (1ab) Yahweh’s blessing flows to the furthest boundaries of existence. Two similes emphasise the point: Like oil flowing from the head of Aaron to the hem of his garment (2abc) (60), like dew flowing from Mount Hermon in the northern extremities of Israel’s territory to become a blessing on Mount Zion (3a), Yahweh will bless his people with everlasting life (3bc) (61). Harmony between brothers creates positive abstract space, an atmosphere conducive to the experience of Yahweh’s presence and blessing. Harmony with the (58) MITCHELL, Message, 123. (59) WILLIAMS, Psalms, 450; MITCHELL, Message, 124-125; HUNTER, Psalms, 225. (60) J.L. MAYS, “There the blessing: An exposition of Psalm 133”, A God so near. Essays on Old Testament Theology in honor of Patrick D. Miller (Eds. B.A. STRAWN – N.R. BOWEN) (Winona Lake 2003) 83-85 indicates that the similes belong to the sphere of wisdom, the first specifically in the context of the rituals between host and guest. Reference to Aaron and Mount Zion places the poem in a broader communal (cultic) context (cf. TH. BOOIJ, “Psalm 133: ‘Behold, how good and how pleasant’”, Bib 83 (2002) 265. (61) MAYS, “Psalm 133”, 86 sees parallels between the closing line of Psalm 133 and Deuteronomy’s insistence that life is related to obedience to the commandments of God. MITCHELL, Message, 124 argues that the metaphors contain a prayer for a united northern and southern kingdom. BOOIJ, “Psalm 133”, 260-266 doubts this interpretation and applies it to the gathering of those who worship their God in Zion”.