εἰρηνεύω

Pronunciation Guide: eye-ray-NEW-oh

Basic Definition

Strong’s G1514: Εἰρηνεύω (eirēneuō) means to cultivate or pursue peace, to be at peace, or to live in harmony with others. It carries the active sense of “making peace” rather than merely experiencing peace passively. This verb represents the behavioral outworking of the peace (εἰρήνη) that the Messiah gives, manifested in reconciled relationships with God and fellow believers.

Etymology and Morphology

• Verb (present active imperative)
• Derived from the noun εἰρήνη (eirēnē, “peace”)
• Greek origin with Hebraic conceptual influence (shalom)
• Primary usage in epistolary literature and teaching sections
• Appears 4 times in the New Testament
• First appearance in Mark 9:50

Εἰρηνεύω Morphology:

• εἰρηνεύω (present active indicative, 1st person singular) – I make peace/live in peace
• εἰρηνεύεις (present active indicative, 2nd person singular) – you make peace/live in peace
• εἰρηνεύει (present active indicative, 3rd person singular) – he/she/it makes peace/lives in peace
• εἰρηνεύετε (present active indicative/imperative, 2nd person plural) – you (plural) make peace/live in peace
• εἰρηνεύετε (present active imperative, 2nd person plural) – make peace!/live in peace! (command)

Origin & History

Εἰρηνεύω developed from the noun εἰρήνη, which in classical Greek literature primarily referred to the absence of war or conflict, a state of tranquility between cities, nations, or individuals. Herodotus and Thucydides both employed the concept when describing peaceful relations between Greek city-states. The term gained broader significance in the Septuagint (LXX), where it translated the Hebrew שָׁלוֹם (shalom), expanding its meaning beyond mere absence of conflict to encompass wholeness, completeness, welfare, and prosperity.

In Hellenistic literature, Epictetus and other Stoic philosophers occasionally used εἰρηνεύω to describe the harmonious state of the soul when properly aligned with reason and nature. However, the term gained distinctive theological weight in early Christian literature. Clement of Rome, in his Epistle to the Corinthians (c. 96 CE), employs the verb when exhorting believers to maintain harmony within the community, reflecting the term’s central importance in early Christian ethics.

Expanded Definitions & Translation Options

• To actively make or pursue peace with others
• To live in a state of tranquility and harmony
• To reconcile differences and restore broken relationships
• To manifest the peace of God in human relationships
• To avoid conflict and maintain unity

Εἰρηνεύω Translation Options:

• “To make peace” – Emphasizes the active role in creating reconciliation between parties
• “To live in peace” – Highlights the ongoing state or lifestyle of harmony
• “To cultivate peace” – Captures the intentional nurturing of peaceful relationships
• “To reconcile” – Focuses on the restoration aspect when relationships have been broken
• “To maintain harmony” – Stresses the preservation of existing peaceful relations

Biblical Usage

Εἰρηνεύω appears just four times in the New Testament, yet each occurrence carries significant theological weight. It consistently appears as an imperative (command) or exhortation, indicating that peace-making is not optional for believers but essential to their calling. The contexts typically involve community relationships and the practical outworking of faith.

In the Gospels, the only occurrence is in Mark 9:50, where Yeshua connects the metaphor of salt with the command to be at peace with one another. In the epistles, Paul elevates εἰρηνεύω to a fundamental characteristic of life in the Spirit, particularly in his letters to the Romans and Corinthians, where community discord threatened the testimony of the early believers. The presence of this term in 1 Thessalonians further underscores its importance in Paul’s understanding of healthy congregational life.

• “Have salt in yourselves, and be at peace [εἰρηνεύετε] with one another.” Mark 9:50
• “If possible, so far as it depends on you, live peaceably [εἰρηνεύοντες] with all.” Romans 12:18
• “Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace [εἰρηνεύετε], and the God of love and peace will be with you.” 2 Corinthians 13:11
• “And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all… always seek to do good to one another and to everyone. Rejoice always, pray without ceasing, give thanks in all circumstances… live in peace [εἰρηνεύετε] with one another.” 1 Thessalonians 5:13-15

Cultural Insights

In the ancient Near Eastern world, peace was never understood as merely the absence of conflict but as a comprehensive state of well-being. The Hebrew concept of שָׁלוֹם (shalom), which stands behind the New Testament usage of εἰρηνεύω, encompasses physical health, material prosperity, social harmony, and spiritual wholeness. When a first-century Jew heard the command to “make peace,” they understood this not as passive conflict avoidance but as active participation in creating conditions for individual and communal flourishing.

The rabbinic tradition highly valued peace-making, with the Mishnah declaring that “the world stands upon three things: upon Torah, upon worship, and upon acts of loving-kindness” (Pirkei Avot 1:2), with many rabbis considering peace-making the greatest form of loving-kindness. This cultural context enriches our understanding of εἰρηνεύω as a sacred duty rather than merely a social nicety. When Yeshua commanded His disciples to “be at peace with one another” in Mark 9:50, He was drawing upon this rich tradition that saw peace-making as a fundamental expression of covenant faithfulness.

Theological Significance

Εἰρηνεύω reveals the active, participatory nature of God’s peace in the life of believers. It demonstrates that divine peace is not merely a feeling to be experienced but a reality to be enacted. The imperative form consistently used in Scripture shows that peace-making is a divine command, not an optional extra for particularly gentle personalities. This active peace-making reflects God’s own character as the ultimate Reconciler who took the initiative to make peace with humanity through the Messiah.

The connection between εἰρηνεύω and the presence of God is particularly striking in 2 Corinthians 13:11, where Paul promises that “the God of love and peace will be with you” as a result of living in peace. This suggests that peace-making creates an environment where God’s presence can be more fully manifested. When believers actively pursue reconciliation and harmony, they participate in the divine nature and create space for God’s shalom to flourish. This understanding elevates peace-making from mere conflict resolution to sacred participation in God’s redemptive work.

Personal Application

Εἰρηνεύω challenges us to move beyond passive wishes for harmony to active engagement in creating and preserving peace. In a world fragmented by division and conflict, this verb calls believers to be intentional peace-makers in their families, congregations, workplaces, and communities. This may involve the uncomfortable work of addressing tensions rather than avoiding them, extending forgiveness when wronged, or mediating between conflicting parties.

The imperative nature of this verb reminds us that peace-making is not optional for followers of Yeshua but essential to our witness. When we actively create environments of reconciliation and harmony, we demonstrate the transformative power of the gospel and create space for others to encounter the God of peace. Each day presents new opportunities to practice εἰρηνεύω—whether through a kind word that defuses tension, a humble apology, or the courage to address destructive patterns in relationships. As we do so, we participate in God’s ongoing work of restoration and renewal.

Related Words

• εἰρήνη (eirēnē, “peace”) – The noun from which εἰρηνεύω derives, referring to the state of peace, harmony, or tranquility. While εἰρηνεύω is the action of making peace, εἰρήνη is the resulting condition. See G1515
• καταλλάσσω (katallassō, “to reconcile”) – Emphasizes the restoration of a broken relationship, particularly between God and humanity. More specific than εἰρηνεύω, focusing on overcoming estrangement. See G2644
• συμβιβάζω (symbibazō, “to unite, knit together”) – Refers to bringing people together in harmony or unity of mind. While εἰρηνεύω emphasizes the peaceful state, συμβιβάζω focuses on the connection formed. See G4822
• ὁμονοέω (homonoeō, “to be of one mind”) – Describes unity of thought and purpose, a prerequisite for true peace. Narrower than εἰρηνεύω, focusing specifically on intellectual and volitional alignment. See G3661
• διαλλάσσω (diallassō, “to be reconciled”) – Specifically refers to the resolution of personal disputes or offenses. More limited in scope than εἰρηνεύω, which encompasses all aspects of peaceful living. See G1259

Did you Know?

• The command to “live in peace” (εἰρηνεύετε) in 2 Corinthians 13:11 comes at the conclusion of Paul’s most confrontational letter, demonstrating that authentic peace-making often requires addressing difficult issues directly rather than avoiding them. This contextual irony highlights that true peace is not the absence of conflict but the healthy resolution of it.
• In ancient Greek diplomatic language, treaties often included forms of εἰρηνεύω to describe the state of affairs between formerly warring parties. These peace treaties typically required concrete actions from both sides—reparations, exchanges of hostages, or tribute payments—illustrating that even in secular contexts, peace was understood as active rather than passive. This background enriches our understanding of the active commitment required by the New Testament command to “make peace.”
• The famous Jewish greeting “Shalom aleichem” (“peace be upon you”) shares conceptual roots with εἰρηνεύω. However, while the greeting can function as a simple hello or goodbye, the New Testament verb demands ongoing action and commitment. When rabbis taught about pursuing shalom, they often cited Psalm 34:14: “Seek peace and pursue it,” noting that peace is the only good that Scripture explicitly commands us to “pursue”—indicating extraordinary effort.

Remember This

Εἰρηνεύω is not merely about avoiding conflict but actively creating spaces where God’s comprehensive shalom can flourish, making us not just peace-lovers but peace-makers in a fractured world.