Genesis 13:7-9

13:7 So there were quarrels ¹  between Abram’s herdsmen and Lot’s herdsmen. ²  (Now the Canaanites and the Perizzites were living in the land at that time.) ³ 

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ⁴  13:9 Is not the whole land before you? Separate yourself now from me. If you go ⁵  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

Psalms 34:14

34:14 Turn away from evil and do what is right! ⁶ 

Strive for peace and promote it! ⁷ 

Psalms 38:20

38:20 They repay me evil for the good I have done;

though I have tried to do good to them, they hurl accusations at me. ⁸ 

Psalms 120:6

120:6 For too long I have had to reside

with those who hate ⁹  peace.

Psalms 133:1

Psalm 133 ¹⁰ 

A song of ascents, ¹¹  by David.

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

when brothers live together! ¹² 

Proverbs 15:1

15:1 A gentle response ¹³  turns away anger,

but a harsh word ¹⁴  stirs up wrath. ¹⁵ 

Proverbs 16:7

16:7 When a person’s ¹⁶  ways are pleasing to the Lord, ¹⁷ 

he ¹⁸  even reconciles his enemies to himself. ¹⁹ 

Proverbs 17:14

17:14 Starting a quarrel ²⁰  is like letting out water; ²¹ 

stop it before strife breaks out! ²² 

Isaiah 11:6-9

11:6 A wolf will reside ²³  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ²⁴ 

as a small child leads them along.

11:7 A cow and a bear will graze together,

their young will lie down together. ²⁵ 

A lion, like an ox, will eat straw.

11:8 A baby ²⁶  will play

over the hole of a snake; ²⁷ 

over the nest ²⁸  of a serpent

an infant ²⁹  will put his hand. ³⁰ 

11:9 They will no longer injure or destroy

on my entire royal mountain. ³¹ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ³² 

Matthew 5:9

5:9 “Blessed are the peacemakers, for they will be called the children ³³  of God.

Mark 9:50

9:50 Salt ³⁴  is good, but if it loses its saltiness, ³⁵  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Romans 12:18

12:18 If possible, so far as it depends on you, live peaceably with all people. ³⁶ 

Romans 14:19

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. ³⁷ 

Colossians 1:10

1:10 so that you may live ³⁸  worthily of the Lord and please him in all respects ³⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Galatians 5:22-23

5:22 But the fruit of the Spirit ⁴⁰  is love, ⁴¹  joy, peace, patience, kindness, goodness, faithfulness, ⁴²  5:23 gentleness, and ⁴³  self-control. Against such things there is no law.

Ephesians 4:1-8

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁴⁴  urge you to live ⁴⁵  worthily of the calling with which you have been called, ⁴⁶  4:2 with all humility and gentleness, ⁴⁷  with patience, bearing with ⁴⁸  one another in love, 4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling, 4:5 one Lord, one faith, one baptism, 4:6 one God and Father of all, who is over all and through all and in all.

4:7 But to each one of us grace was given according to the measure of the gift of Christ. 4:8 Therefore it says, “When he ascended on high he captured ⁴⁹  captives; he gave gifts to men.” ⁵⁰ 

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁵¹  urge you to live ⁵²  worthily of the calling with which you have been called, ⁵³ 

Ephesians 5:15

Live Wisely

5:15 Therefore be very careful how you live – not as unwise but as wise,

Ephesians 5:1

Live in Love

5:1 Therefore, be ⁵⁴  imitators of God as dearly loved children

Ephesians 6:11

6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ⁵⁵  of the devil.

Ephesians 6:2

6:2 “Honor your father and mother,” ⁵⁶  which is the first commandment accompanied by a promise, namely,

Ephesians 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

James 3:17-18

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁵⁷  full of mercy and good fruit, ⁵⁸  impartial, and not hypocritical. ⁵⁹  3:18 And the fruit that consists of righteousness ⁶⁰  is planted ⁶¹  in peace among ⁶²  those who make peace.

James 3:1

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ⁶³  because you know that we will be judged more strictly. ⁶⁴ 

James 3:11

3:11 A spring does not pour out fresh water and bitter water from the same opening, does it?

[13:7]  ¹ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ² sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ³ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[13:8]  ⁴ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[13:9]  ⁵ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[34:14]  ⁶ tn Or “do good.”

[34:14]  ⁷ tn Heb “seek peace and pursue it.”

[38:20]  ⁸ tn Heb “the ones who repay evil instead of good accuse me, instead of my pursuing good.”

[120:6]  ⁹ 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.

[133:1]  ¹⁰ sn Psalm 133. The psalmist affirms the benefits of family unity.

[133:1]  ¹¹ 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]  ¹² 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.

[15:1]  ¹³ tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.

[15:1]  ¹⁴ tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).

[15:1]  ¹⁵ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.

[16:7]  ¹⁶ tn Heb “ways of a man.”

[16:7]  ¹⁷ tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ¹⁸ tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ¹⁹ tn Heb “even his enemies he makes to be at peace with him.”

[17:14]  ²⁰ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ²¹ tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.

[17:14]  ²² tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”

[11:6]  ²³ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ²⁴ tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[11:7]  ²⁵ tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.

[11:8]  ²⁶ tn Heb “one sucking,” i.e., still being nursed by his mother.

[11:8]  ²⁷ tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”

[11:8]  ²⁸ tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).

[11:8]  ²⁹ tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).

[11:8]  ³⁰ sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.

[11:9]  ³¹ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ³² tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[5:9]  ³³ tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).

[9:50]  ³⁴ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[9:50]  ³⁵ sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[12:18]  ³⁶ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[14:1]  ³⁷ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:10]  ³⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[5:22]  ⁴⁰ tn That is, the fruit the Spirit produces.

[5:22]  ⁴¹ 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]  ⁴² tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ⁴³ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[4:1]  ⁴⁴ tn Grk “prisoner in the Lord.”

[4:1]  ⁴⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁴⁶ 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.

[4:2]  ⁴⁷ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ⁴⁸ tn Or “putting up with”; or “forbearing.”

[4:8]  ⁴⁹ tn Grk “he led captive captivity.”

[4:8]  ⁵⁰ sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:1]  ⁵¹ tn Grk “prisoner in the Lord.”

[4:1]  ⁵² tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁵³ 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.

[5:1]  ⁵⁴ tn Or “become.”

[6:11]  ⁵⁵ tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:2]  ⁵⁶ sn A quotation from Exod 20:12 and Deut 5:16.

[3:17]  ⁵⁷ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁵⁸ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁵⁹ tn Or “sincere.”

[3:18]  ⁶⁰ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁶¹ tn Grk “is sown.”

[3:18]  ⁶² tn Or “for,” or possibly “by.”

[3:1]  ⁶³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ⁶⁴ tn Grk “will receive a greater judgment.”