1 Chronicles 12:17

12:17 David went out to meet them and said, ¹  “If you come to me in peace and want to help me, then I will make an alliance with you. ²  But if you come to betray me to my enemies when I have not harmed you, ³  may the God of our ancestors ⁴  take notice and judge!”

Psalms 34:12

34:12 Do you want to really live? ⁵ 

Would you love to live a long, happy life? ⁶ 

Psalms 120:6

120:6 For too long I have had to reside

with those who hate ⁷  peace.

Psalms 122:6-8

122:6 Pray ⁸  for the peace of Jerusalem!

May those who love her prosper! ⁹ 

122:7 May there be peace inside your defenses,

and prosperity ¹⁰  inside your fortresses! ¹¹ 

122:8 For the sake of my brothers and my neighbors

I will say, “May there be peace in you!”

Acts 7:26

7:26 The next day Moses ¹²  saw two men ¹³  fighting, and tried to make peace between ¹⁴  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Romans 12:18

12:18 If possible, so far as it depends on you, live peaceably with all people. ¹⁵ 

Romans 14:1-7

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹⁶  14:2 One person believes in eating everything, but the weak person eats only vegetables. 14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹⁷  is able to make him stand.

14:5 One person regards one day holier than other days, and another regards them all alike. ¹⁸  Each must be fully convinced in his own mind. 14:6 The one who observes the day does it for the Lord. The ¹⁹  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 14:7 For none of us lives for himself and none dies for himself.

Romans 14:17-19

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ²⁰ 

14:19 So then, let us pursue what makes for peace and for building up one another.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ²¹ 

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ²²  is bearing fruit and growing, so it has also been bearing fruit and growing ²³  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:2

1:2 to the saints, the faithful ²⁴  brothers and sisters ²⁵  in Christ, at Colossae. Grace and peace to you ²⁶  from God our Father! ²⁷ 

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁸  whether things on earth or things in heaven.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁹  all patience and steadfastness, joyfully

Galatians 5:22

5:22 But the fruit of the Spirit ³⁰  is love, ³¹  joy, peace, patience, kindness, goodness, faithfulness, ³² 

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³³  urge you to live ³⁴  worthily of the calling with which you have been called, ³⁵ 

Philippians 2:1-3

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ³⁶  any affection or mercy, ³⁷  2:2 complete my joy and be of the same mind, ³⁸  by having the same love, being united in spirit, ³⁹  and having one purpose. 2:3 Instead of being motivated by selfish ambition ⁴⁰  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Philippians 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Colossians 3:13

3:13 bearing with one another and forgiving ⁴¹  one another, if someone happens to have ⁴²  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ⁴³ 

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 2:22

2:22 These are all destined to perish with use, founded as they are ⁴⁴  on human commands and teachings. ⁴⁵ 

Hebrews 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ⁴⁶  for without it no one will see the Lord.

James 1:19-20

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ⁴⁷  Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human ⁴⁸  anger does not accomplish God’s righteousness. ⁴⁹ 

James 3:16-18

3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁵⁰  full of mercy and good fruit, ⁵¹  impartial, and not hypocritical. ⁵²  3:18 And the fruit that consists of righteousness ⁵³  is planted ⁵⁴  in peace among ⁵⁵  those who make peace.

[12:17]  ¹ tn Heb “and David went out before them and answered and said to them.”

[12:17]  ² tn Heb “there will be to me concerning you a heart for unity.”

[12:17]  ³ tn Heb “with no violence in my hands.”

[12:17]  ⁴ tn Heb “fathers.”

[34:12]  ⁵ tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.

[34:12]  ⁶ tn Heb “[Who] loves days to see good?”

[120:6]  ⁷ tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.

[122:6]  ⁸ tn Heb “ask [for].”

[122:6]  ⁹ tn Or “be secure.”

[122:7]  ¹⁰ tn or “security.”

[122:7]  ¹¹ tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.

[7:26]  ¹² tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ¹³ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ¹⁴ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[12:18]  ¹⁵ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[14:1]  ¹⁶ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[14:4]  ¹⁷ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:5]  ¹⁸ tn Grk “For one judges day from day, and one judges all days.”

[14:6]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ²⁰ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

[14:1]  ²¹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:6]  ²² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²³ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:2]  ²⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁶ tn Or “Grace to you and peace.”

[1:2]  ²⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:20]  ²⁸ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:11]  ²⁹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[5:22]  ³⁰ tn That is, the fruit the Spirit produces.

[5:22]  ³¹ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ³² tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[4:1]  ³³ tn Grk “prisoner in the Lord.”

[4:1]  ³⁴ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³⁵ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[2:1]  ³⁶ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ³⁷ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:2]  ³⁸ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ³⁹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:3]  ⁴⁰ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[3:13]  ⁴¹ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ⁴² tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ⁴³ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[2:22]  ⁴⁴ tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).

[2:22]  ⁴⁵ tn Grk “The commands and teachings of men.”

[12:14]  ⁴⁶ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

[1:19]  ⁴⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:20]  ⁴⁸ tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).

[1:20]  ⁴⁹ sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).

[3:17]  ⁵⁰ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁵¹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁵² tn Or “sincere.”

[3:18]  ⁵³ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁵⁴ tn Grk “is sown.”

[3:18]  ⁵⁵ tn Or “for,” or possibly “by.”