1 Petrus 1:2

1:2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling ¹  with Jesus Christ’s blood. May grace and peace be yours in full measure! ² 

Yohanes 14:27

14:27 “Peace I leave with you; ³  my peace I give to you; I do not give it ⁴  to you as the world does. ⁵  Do not let your hearts be distressed or lacking in courage. ⁶ 

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, ⁷  but take courage ⁸  – I have conquered the world.” ⁹ 

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹⁰  and locked the doors ¹¹  of the place ¹²  because they were afraid of the Jewish leaders. ¹³  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ¹⁴  and Thomas was with them. Although the doors were locked, ¹⁵  Jesus came and stood among them and said, “Peace be with you!”

Roma 1:7

1:7 To all those loved by God in Rome, ¹⁶  called to be saints: ¹⁷  Grace and peace to you ¹⁸  from God our Father and the Lord Jesus Christ!

Efesus 6:23

6:23 Peace to the brothers and sisters, ¹⁹  and love with faith, from God the Father and the Lord Jesus Christ.

[1:2]  ¹ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ² tn Grk “be multiplied to you.”

[14:27]  ³ 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]  ⁴ 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]  ⁵ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁶ tn Or “distressed or fearful and cowardly.”

[16:33]  ⁷ 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]  ⁸ tn Or “but be courageous.”

[16:33]  ⁹ 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.

[20:19]  ¹⁰ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ¹¹ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ¹² tn Grk “where they were.”

[20:19]  ¹³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.

[20:26]  ¹⁴ tn Grk “were inside”; the word “together” is implied.

[20:26]  ¹⁵ 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.

[1:7]  ¹⁶ map For location see JP4 A1.

[1:7]  ¹⁷ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ¹⁸ tn Grk “Grace to you and peace.”

[6:23]  ¹⁹ 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).