2 Corinthians 5:19-20

5:19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us ¹  the message of reconciliation. 5:20 Therefore we are ambassadors for Christ, as though God were making His plea ²  through us. We plead with you ³  on Christ’s behalf, “Be reconciled to God!”

Isaiah 52:7

52:7 How delightful it is to see approaching over the mountains ⁴ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ⁵ 

Isaiah 57:19

57:19 I am the one who gives them reason to celebrate. ⁶ 

Complete prosperity ⁷  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Mark 16:15-16

16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Luke 10:5

10:5 Whenever ⁸  you enter a house, ⁹  first say, ‘May peace ¹⁰  be on this house!’

Luke 24:47

24:47 and repentance ¹¹  for the forgiveness of sins would be proclaimed ¹²  in his name to all nations, ¹³  beginning from Jerusalem. ¹⁴ 

Acts 10:36

10:36 You know ¹⁵  the message ¹⁶  he sent to the people ¹⁷  of Israel, proclaiming the good news of peace ¹⁸  through ¹⁹  Jesus Christ ²⁰  (he is Lord ²¹  of all) –

Acts 13:38-39

13:38 Therefore let it be known to you, brothers, that through this one ²²  forgiveness of sins is proclaimed to you, 13:39 and by this one ²³  everyone who believes is justified ²⁴  from everything from which the law of Moses could not justify ²⁵  you. ²⁶ 

Ephesians 2:17

2:17 And he came and preached peace to you who were far off and peace to those who were near,

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, ²⁷  whether things on earth or things in heaven.

[5:19]  ¹ tn Or “he has entrusted to us.”

[5:20]  ² tn Or “as though God were begging.”

[5:20]  ³ tn Or “we beg you.”

[52:7]  ⁴ tn Heb “How delightful on the mountains.”

[52:7]  ⁵ tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

[57:19]  ⁶ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ⁷ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[10:5]  ⁸ tn Here δέ (de) has not been translated.

[10:5]  ⁹ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁰ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[24:47]  ¹¹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹² tn Or “preached,” “announced.”

[24:47]  ¹³ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹⁴ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[10:36]  ¹⁵ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁶ tn Grk “the word.”

[10:36]  ¹⁷ tn Grk “to the sons.”

[10:36]  ¹⁸ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁹ tn Or “by.”

[10:36]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²¹ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[13:38]  ²² tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ²³ sn This one refers here to Jesus.

[13:39]  ²⁴ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ²⁵ tn Or “could not free.”

[13:39]  ²⁶ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[1:20]  ²⁷ 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.