Mazmur 120:6-7

120:6 For too long I have had to reside

with those who hate ¹  peace.

120:7 I am committed to peace, ² 

but when I speak, they want to make war. ³ 

Matius 5:9

5:9 “Blessed are the peacemakers, for they will be called the children ⁴  of God.

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ⁵ 

to guide our feet into the way ⁶  of peace.”

Roma 5:1

The Expectation of Justification

5:1 ⁷ Therefore, since we have been declared righteous by faith, we have ⁸  peace with God through our Lord Jesus Christ,

Roma 8:6

8:6 For the outlook ⁹  of the flesh is death, but the outlook of the Spirit is life and peace,

Roma 12:18

12:18 If possible, so far as it depends on you, live peaceably with all people. ¹⁰ 

Roma 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.

Roma 14:19

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

Galatia 5:22

5:22 But the fruit of the Spirit ¹¹  is love, ¹²  joy, peace, patience, kindness, goodness, faithfulness, ¹³ 

Kolose 3:15

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ¹⁴  to this peace), and be thankful.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ¹⁵  for without it no one will see the Lord.

Yakobus 3:17-18

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ¹⁶  full of mercy and good fruit, ¹⁷  impartial, and not hypocritical. ¹⁸  3:18 And the fruit that consists of righteousness ¹⁹  is planted ²⁰  in peace among ²¹  those who make peace.

[120:6]  ¹ 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]  ² tn Heb “I, peace.”

[120:7]  ³ tn Heb “they [are] for war.”

[5:9]  ⁴ 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).

[1:79]  ⁵ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁶ tn Or “the path.”

[5:1]  ⁷ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁸ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[8:6]  ⁹ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[12:18]  ¹⁰ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[5:22]  ¹¹ tn That is, the fruit the Spirit produces.

[5:22]  ¹² 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]  ¹³ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[3:15]  ¹⁴ 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.

[12:14]  ¹⁵ 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]  ¹⁶ tn Or “willing to yield,” “open to persuasion.”

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

[3:17]  ¹⁸ tn Or “sincere.”

[3:18]  ¹⁹ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ²⁰ tn Grk “is sown.”

[3:18]  ²¹ tn Or “for,” or possibly “by.”