Mazmur 29:11

29:11 The Lord gives ¹  his people strength; ² 

the Lord grants his people security. ³ 

Yesaya 26:3

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ⁴ 

Yesaya 26:12

26:12 O Lord, you make us secure, ⁵ 

for even all we have accomplished, you have done for us. ⁶ 

Yesaya 57:19

57:19 I am the one who gives them reason to celebrate. ⁷ 

Complete prosperity ⁸  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Mikha 5:5

5:5 He will give us peace. ⁹ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ¹⁰ 

we will send ¹¹  against them seven ¹²  shepherd-rulers, ¹³ 

make that eight commanders. ¹⁴ 

Lukas 2:14

2:14 “Glory ¹⁵  to God in the highest,

and on earth peace among people ¹⁶  with whom he is pleased!” ¹⁷ 

Yohanes 14:27

14:27 “Peace I leave with you; ¹⁸  my peace I give to you; I do not give it ¹⁹  to you as the world does. ²⁰  Do not let your hearts be distressed or lacking in courage. ²¹ 

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²²  but take courage ²³  – I have conquered the world.” ²⁴ 

Yohanes 20:21

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ²⁵  and Thomas was with them. Although the doors were locked, ²⁶  Jesus came and stood among them and said, “Peace be with you!”

Kisah Para Rasul 10:36

10:36 You know ²⁷  the message ²⁸  he sent to the people ²⁹  of Israel, proclaiming the good news of peace ³⁰  through ³¹  Jesus Christ ³²  (he is Lord ³³  of all) –

Roma 5:1

The Expectation of Justification

5:1 ³⁴ Therefore, since we have been declared righteous by faith, we have ³⁵  peace with God through our Lord Jesus Christ,

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³⁶  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:33

15:33 Now may the God of peace be with all of you. Amen. ³⁷ 

Efesus 2:14-17

2:14 For he is our peace, the one who made both groups into one ³⁸  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ³⁹  in his flesh the law of commandments in decrees. He did this to create in himself one new man ⁴⁰  out of two, ⁴¹  thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ⁴²  2:17 And he came and preached peace to you who were far off and peace to those who were near,

Efesus 6:23

6:23 Peace to the brothers and sisters, ⁴³  and love with faith, from God the Father and the Lord Jesus Christ.

Filipi 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁴⁴  in Christ Jesus.

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Filipi 3:16

3:16 Nevertheless, let us live up to the standard ⁴⁵  that we have already attained. ⁴⁶ 

[29:11]  ¹ tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ² sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.

[29:11]  ³ tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

[26:3]  ⁴ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[26:12]  ⁵ tn Heb “O Lord, you establish peace for us.”

[26:12]  ⁶ tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

[57:19]  ⁷ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ⁸ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[5:5]  ⁹ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ¹⁰ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ¹¹ tn Heb “raise up.”

[5:5]  ¹² sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ¹³ tn Heb “shepherds.”

[5:5]  ¹⁴ tn Heb “and eight leaders of men.”

[2:14]  ¹⁵ sn Glory here refers to giving honor to God.

[2:14]  ¹⁶ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁷ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[14:27]  ¹⁸ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ¹⁹ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ²⁰ tn Grk “not as the world gives do I give to you.”

[14:27]  ²¹ tn Or “distressed or fearful and cowardly.”

[16:33]  ²² tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ²³ tn Or “but be courageous.”

[16:33]  ²⁴ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[20:26]  ²⁵ tn Grk “were inside”; the word “together” is implied.

[20:26]  ²⁶ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[10:36]  ²⁷ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ²⁸ tn Grk “the word.”

[10:36]  ²⁹ tn Grk “to the sons.”

[10:36]  ³⁰ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ³¹ tn Or “by.”

[10:36]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ³³ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[5:1]  ³⁴ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ³⁵ 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.

[15:13]  ³⁶ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:33]  ³⁷ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.

[2:14]  ³⁸ tn Grk “who made the both one.”

[2:15]  ³⁹ tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

[2:15]  ⁴⁰ tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.

[2:15]  ⁴¹ tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.

[2:16]  ⁴² tn Grk “by killing the hostility in himself.”

[6:23]  ⁴³ 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).

[4:7]  ⁴⁴ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.

[3:16]  ⁴⁵ tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.

[3:16]  ⁴⁶ tn Grk “Nevertheless, to what we have attained, to the same hold fast.”