Mazmur 133:1

Psalm 133 ¹ 

A song of ascents, ²  by David.

133:1 Look! How good and how pleasant it is

when brothers live together! ³ 

Mazmur 133:1

Psalm 133 ⁴ 

A song of ascents, ⁵  by David.

133:1 Look! How good and how pleasant it is

when brothers live together! ⁶ 

1 Tesalonika 4:9

4:9 Now on the topic of brotherly love ⁷  you have no need for anyone to write you, for you yourselves are taught by God to love one another.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

1 Petrus 1:22

1:22 You have purified ⁸  your souls by obeying the truth ⁹  in order to show sincere mutual love. ¹⁰  So ¹¹  love one another earnestly from a pure heart. ¹² 

[133:1]  ¹ sn Psalm 133. The psalmist affirms the benefits of family unity.

[133:1]  ² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[133:1]  ³ sn This statement 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 its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

[133:1]  ⁴ sn Psalm 133. The psalmist affirms the benefits of family unity.

[133:1]  ⁵ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[133:1]  ⁶ sn This statement 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 its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

[4:9]  ⁷ tn Grk “concerning brotherly love.”

[1:22]  ⁸ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ⁹ tc Most later mss (P Ï) have διὰ πνεύματος (dia pneumato", “through the spirit”) after ἀληθείας (ajlhqeia", “truth”), while the words are lacking in a broad spectrum of early and important witnesses (Ì⁷² א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).

[1:22]  ¹⁰ tn Grk “for sincere brotherly love.”

[1:22]  ¹¹ tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.

[1:22]  ¹² tc A few mss (A B 1852 pc) lack καθαρᾶς (kaqaras, “pure”) and read simply καρδίας (kardias, “from the heart”), but there is excellent ms support (Ì⁷² א* C P Ψ 33 1739 Ï co) for the word. The omission may have been accidental. In the uncial script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.