Romans 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Romans 14:19

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

Romans 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Romans 1:19

1:19 because what can be known about God is plain to them, ¹  because God has made it plain to them.

Psalms 34:14

34:14 Turn away from evil and do what is right! ² 

Strive for peace and promote it! ³ 

Psalms 120:5-7

120:5 How miserable I am! ⁴ 

For I have lived temporarily ⁵  in Meshech;

I have resided among the tents of Kedar. ⁶ 

120:6 For too long I have had to reside

with those who hate ⁷  peace.

120:7 I am committed to peace, ⁸ 

but when I speak, they want to make war. ⁹ 

Proverbs 12:20

12:20 Deceit is in the heart of those who plot evil, ¹⁰ 

but those who promote peace ¹¹  have joy.

Matthew 5:5

5:5 “Blessed are the meek, for they will inherit the earth.

Matthew 5:9

5:9 “Blessed are the peacemakers, for they will be called the children ¹²  of God.

Mark 9:50

9:50 Salt ¹³  is good, but if it loses its saltiness, ¹⁴  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Mark 9:1

9:1 And he said to them, “I tell you the truth, ¹⁵  there are some standing here who will not ¹⁶  experience ¹⁷  death before they see the kingdom of God come with power.” ¹⁸ 

Colossians 1:15

The Supremacy of Christ

1:15 ¹⁹ He is the image of the invisible God, the firstborn ²⁰  over all creation, ²¹ 

Colossians 1:2

1:2 to the saints, the faithful ²²  brothers and sisters ²³  in Christ, at Colossae. Grace and peace to you ²⁴  from God our Father! ²⁵ 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁶  all patience and steadfastness, joyfully

Galatians 5:22

5:22 But the fruit of the Spirit ²⁷  is love, ²⁸  joy, peace, patience, kindness, goodness, faithfulness, ²⁹ 

Ephesians 4:3

4:3 making every effort to keep the unity of the Spirit in the bond of peace.

Colossians 3:14-15

3:14 And to all these ³⁰  virtues ³¹  add ³²  love, which is the perfect bond. ³³  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ³⁴  to this peace), and be thankful.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁵ 

Colossians 1:2

1:2 to the saints, the faithful ³⁶  brothers and sisters ³⁷  in Christ, at Colossae. Grace and peace to you ³⁸  from God our Father! ³⁹ 

Colossians 2:22

2:22 These are all destined to perish with use, founded as they are ⁴⁰  on human commands and teachings. ⁴¹ 

Hebrews 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ⁴²  for without it no one will see the Lord.

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, ⁴³  full of mercy and good fruit, ⁴⁴  impartial, and not hypocritical. ⁴⁵  3:18 And the fruit that consists of righteousness ⁴⁶  is planted ⁴⁷  in peace among ⁴⁸  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, ⁴⁹  because you know that we will be judged more strictly. ⁵⁰ 

James 3:11

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

[1:19]  ¹ tn Grk “is manifest to/in them.”

[34:14]  ² tn Or “do good.”

[34:14]  ³ tn Heb “seek peace and pursue it.”

[120:5]  ⁴ tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).

[120:5]  ⁵ tn Heb “I live as a resident alien.”

[120:5]  ⁶ sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.

[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.

[120:7]  ⁸ tn Heb “I, peace.”

[120:7]  ⁹ tn Heb “they [are] for war.”

[12:20]  ¹⁰ sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.

[12:20]  ¹¹ tn Heb “those who are counselors of peace.” The term שָׁלוֹם (shalom, “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. NAB, NIV).

[5:9]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[9:1]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹⁶ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹⁷ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹⁸ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[1:15]  ¹⁹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ²⁰ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ²¹ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:2]  ²² 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]  ²³ 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]  ²⁴ tn Or “Grace to you and peace.”

[1:2]  ²⁵ 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.

[1:11]  ²⁶ 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]  ²⁷ tn That is, the fruit the Spirit produces.

[5:22]  ²⁸ 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]  ²⁹ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[3:14]  ³⁰ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ³¹ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ³² tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ³³ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ³⁴ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[1:13]  ³⁵ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Or “Grace to you and peace.”

[1:2]  ³⁹ 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.

[2:22]  ⁴⁰ tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).

[2:22]  ⁴¹ tn Grk “The commands and teachings of men.”

[12:14]  ⁴² 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).

[3:17]  ⁴³ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁴⁴ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁴⁵ tn Or “sincere.”

[3:18]  ⁴⁶ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁴⁷ tn Grk “is sown.”

[3:18]  ⁴⁸ tn Or “for,” or possibly “by.”

[3:1]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ⁵⁰ tn Grk “will receive a greater judgment.”