Kejadian 45:24

45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” ¹ 

Mazmur 133:1

Psalm 133 ² 

A song of ascents, ³  by David.

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

when brothers live together! ⁴ 

Markus 9:50

9:50 Salt ⁵  is good, but if it loses its saltiness, ⁶  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Lukas 7:3-5

7:3 When the centurion ⁷  heard ⁸  about Jesus, he sent some Jewish elders ⁹  to him, asking him to come ¹⁰  and heal his slave. 7:4 When ¹¹  they came ¹²  to Jesus, they urged ¹³  him earnestly, ¹⁴  “He is worthy ¹⁵  to have you do this for him, 7:5 because he loves our nation, ¹⁶  and even ¹⁷  built our synagogue.” ¹⁸ 

Yohanes 13:34-35

13:34 “I give you a new commandment – to love ¹⁹  one another. Just as I have loved you, you also are to love one another. ²⁰  13:35 Everyone ²¹  will know by this that you are my disciples – if you have love for one another.”

Yohanes 15:17

15:17 This ²²  I command you – to love one another.

Roma 4:17-19

4:17 (as it is written, “I have made you the father of many nations”). ²³  He is our father ²⁴  in the presence of God whom he believed – the God who ²⁵  makes the dead alive and summons the things that do not yet exist as though they already do. ²⁶  4:18 Against hope Abraham ²⁷  believed ²⁸  in hope with the result that he became the father of many nations ²⁹  according to the pronouncement, ³⁰  “so will your descendants be.” ³¹  4:19 Without being weak in faith, he considered ³²  his own body as dead ³³  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Roma 4:2

4:2 For if Abraham was declared righteous ³⁴  by the works of the law, he has something to boast about – but not before God.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ³⁵  all patience and steadfastness, joyfully

Galatia 5:22

5:22 But the fruit of the Spirit ³⁶  is love, ³⁷  joy, peace, patience, kindness, goodness, faithfulness, ³⁸ 

Efesus 4:3

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

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 ³⁹  to this peace), and be thankful.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 3:16

3:16 Let the word of Christ ⁴⁰  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁴¹  in your hearts to God.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁴²  sound teaching.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ⁴³  for without it no one will see the Lord.

Yakobus 3:18

3:18 And the fruit that consists of righteousness ⁴⁴  is planted ⁴⁵  in peace among ⁴⁶  those who make peace.

[45:24]  ¹ tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

[133:1]  ² sn Psalm 133. The psalmist affirms the benefits of family unity.

[133:1]  ³ 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]  ⁴ 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.

[9:50]  ⁵ 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]  ⁶ 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.

[7:3]  ⁷ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁸ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ⁹ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹⁰ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ¹¹ tn Here δέ (de) has not been translated.

[7:4]  ¹² tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹³ tn Or “implored.”

[7:4]  ¹⁴ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹⁵ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ¹⁶ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁷ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹⁸ sn See the note on synagogues in 4:15.

[13:34]  ¹⁹ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ²⁰ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

[13:35]  ²¹ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[15:17]  ²² tn Grk “These things.”

[4:17]  ²³ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ²⁴ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ²⁵ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ²⁶ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:18]  ²⁷ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ²⁸ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ²⁹ sn A quotation from Gen 17:5.

[4:18]  ³⁰ tn Grk “according to that which had been spoken.”

[4:18]  ³¹ sn A quotation from Gen 15:5.

[4:19]  ³² tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ³³ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[4:2]  ³⁴ tn Or “was justified.”

[1:11]  ³⁵ 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]  ³⁶ tn That is, the fruit the Spirit produces.

[5:22]  ³⁷ 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]  ³⁸ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[3:15]  ³⁹ 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.

[3:16]  ⁴⁰ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ⁴¹ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[2:1]  ⁴² tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[12:14]  ⁴³ 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).

[3:18]  ⁴⁴ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁴⁵ tn Grk “is sown.”

[3:18]  ⁴⁶ tn Or “for,” or possibly “by.”