6:26 The Lord lift up his countenance upon you 1
and give you peace.”’
1:24 Now to the one who is able to keep you from falling, 2 and to cause you to stand, rejoicing, 3 without blemish 4 before his glorious presence, 5
29:11 The Lord gives 6 his people strength; 7
the Lord grants his people security. 8
85:8 I will listen to what God the Lord says. 9
For he will make 10 peace with his people, his faithful followers. 11
Yet they must not 12 return to their foolish ways.
85:9 Certainly his loyal followers will soon experience his deliverance; 13
then his splendor will again appear in our land. 14
85:10 Loyal love and faithfulness meet; 15
deliverance and peace greet each other with a kiss. 16
26:12 O Lord, you make us secure, 17
for even all we have accomplished, you have done for us. 18
45:7 I am 19 the one who forms light
and creates darkness; 20
the one who brings about peace
and creates calamity. 21
I am the Lord, who accomplishes all these things.
54:10 Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship 22 be displaced,”
says the Lord, the one who has compassion on you.
66:12 For this is what the Lord says:
“Look, I am ready to extend to her prosperity that will flow like a river,
the riches of nations will flow into her like a stream that floods its banks. 23
You will nurse from her breast 24 and be carried at her side;
you will play on her knees.
4:8 Finally, brothers and sisters, 34 whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.
1 tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.
2 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
3 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
4 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
5 tn Or “in the presence of his glory,” “before his glory.”
6 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
7 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
8 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
9 sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.
10 tn Heb “speak.” The idiom “speak peace” refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).
11 tn Heb “to his people and to his faithful followers.” The translation assumes that “his people” and “his faithful followers” are viewed as identical here.
12 tn Or “yet let them not.” After the negative particle אֵל (’el), the prefixed verbal form is jussive, indicating the speaker’s desire or wish.
13 tn Heb “certainly his deliverance [is] near to those who fear him.”
14 tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.
15 tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.
16 sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.
17 tn Heb “O Lord, you establish peace for us.”
18 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.
19 tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.
20 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”
21 sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).
22 tn Heb “peace” (so many English versions); NLT “of blessing.”
23 tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”
24 tn The words “from her breast” are supplied in the translation for clarification (see v. 11).
25 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
26 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).
27 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.
28 tn Or “but be courageous.”
29 tn Or “I am victorious over the world,” or “I have overcome the world.”
30 map For location see JP4-A1.
31 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.
32 tn Grk “Grace to you and peace.”
33 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.
34 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.