1 Corinthians 7:15

7:15 But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. ¹  God has called you in peace.

Luke 2:14

2:14 “Glory ²  to God in the highest,

and on earth peace among people ³  with whom he is pleased!” ⁴ 

Romans 15:33

15:33 Now may the God of peace be with all of you. Amen. ⁵ 

Galatians 5:22

5:22 But the fruit of the Spirit ⁶  is love, ⁷  joy, peace, patience, kindness, goodness, faithfulness, ⁸ 

Galatians 5:2

5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!

Galatians 3:16

3:16 Now the promises were spoken to Abraham and to his descendant. ⁹  Scripture ¹⁰  does not say, “and to the descendants,” ¹¹  referring to many, but “and to your descendant,” ¹²  referring to one, who is Christ.

Hebrews 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

James 3:17-18

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ¹³  full of mercy and good fruit, ¹⁴  impartial, and not hypocritical. ¹⁵  3:18 And the fruit that consists of righteousness ¹⁶  is planted ¹⁷  in peace among ¹⁸  those who make peace.

[7:15]  ¹ sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”

[2:14]  ² sn Glory here refers to giving honor to God.

[2:14]  ³ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁴ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[15:33]  ⁵ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.

[5:22]  ⁶ tn That is, the fruit the Spirit produces.

[5:22]  ⁷ 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]  ⁸ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[3:16]  ⁹ tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).

[3:16]  ¹⁰ tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.

[3:16]  ¹¹ tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.

[3:16]  ¹² tn See the note on “descendant” earlier in this verse.

[3:17]  ¹³ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ¹⁴ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ¹⁵ tn Or “sincere.”

[3:18]  ¹⁶ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ¹⁷ tn Grk “is sown.”

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