1 Chronicles 22:9

22:9 Look, you will have a son, who will be a peaceful man. ¹  I will give him rest from all his enemies on every side. ²  Indeed, Solomon ³  will be his name; I will give Israel peace and quiet during his reign. ⁴ 

Psalms 29:11

29:11 The Lord gives ⁵  his people strength; ⁶ 

the Lord grants his people security. ⁷ 

Psalms 147:14

147:14 He ⁸  brings peace to your territory. ⁹ 

He abundantly provides for you ¹⁰  the best grain.

Isaiah 9:7

9:7 His dominion will be vast ¹¹ 

and he will bring immeasurable prosperity. ¹² 

He will rule on David’s throne

and over David’s kingdom, ¹³ 

establishing it ¹⁴  and strengthening it

by promoting justice and fairness, ¹⁵ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹⁶  will accomplish this.

Isaiah 45:7

45:7 I am ¹⁷  the one who forms light

and creates darkness; ¹⁸ 

the one who brings about peace

and creates calamity. ¹⁹ 

I am the Lord, who accomplishes all these things.

Jeremiah 30:10

30:10 So I, the Lord, tell you not to be afraid,

you descendants of Jacob, my servants. ²⁰ 

Do not be terrified, people of Israel.

For I will rescue you and your descendants

from a faraway land where you are captives. ²¹ 

The descendants of Jacob will return to their land and enjoy peace.

They will be secure and no one will terrify them. ²² 

Hosea 2:18

New Covenant Relationship with Repentant Israel

2:18 “At that time ²³  I will make a covenant for them with the wild animals,

the birds of the air, and the creatures that crawl on the ground.

I will abolish ²⁴  the warrior’s bow and sword

– that is, every weapon of warfare ²⁵  – from the land,

and I will allow them to live securely.” ²⁶ 

Micah 4:4

4:4 Each will sit under his own grapevine

or under his own fig tree without any fear. ²⁷ 

The Lord who commands armies has decreed it. ²⁸ 

Haggai 2:9

2:9 ‘The future splendor of this temple will be greater than that of former times,’ ²⁹  the Lord who rules over all declares, ‘and in this place I will give peace.’” ³⁰ 

Zechariah 9:10

9:10 I will remove ³¹  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ³²  to the ends of the earth.

John 14:27

14:27 “Peace I leave with you; ³³  my peace I give to you; I do not give it ³⁴  to you as the world does. ³⁵  Do not let your hearts be distressed or lacking in courage. ³⁶ 

Romans 5:1

The Expectation of Justification

5:1 ³⁷ Therefore, since we have been declared righteous by faith, we have ³⁸  peace with God through our Lord Jesus Christ,

Philippians 4:7-9

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ³⁹  in Christ Jesus.

4:8 Finally, brothers and sisters, ⁴⁰  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.

[22:9]  ¹ tn Heb “man of rest.”

[22:9]  ² tn Heb “his enemies all around.”

[22:9]  ³ sn The name Solomon (שְׁלֹמֹה, shÿlomoh) sounds like (and may be derived from) the Hebrew word for “peace” (שָׁלוֹם, shalom).

[22:9]  ⁴ tn Heb “in his days.”

[29:11]  ⁵ tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ⁶ 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]  ⁷ 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.

[147:14]  ⁸ tn Heb “the one who.”

[147:14]  ⁹ tn Heb “he makes your boundary peace.”

[147:14]  ¹⁰ tn Heb “satisfies you with.”

[9:7]  ¹¹ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ¹² tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ¹³ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹⁴ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹⁵ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹⁶ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[45:7]  ¹⁷ 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.

[45:7]  ¹⁸ 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.”

[45:7]  ¹⁹ 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).

[30:10]  ²⁰ tn Heb “So do not be afraid, my servant Jacob, oracle of the Lord.” Here and elsewhere in the verse the terms Jacob and Israel are poetic for the people of Israel descended from the patriarch Jacob. The terms have been supplied throughout with plural referents for greater clarity.

[30:10]  ²¹ tn Heb “For I will rescue you from far away, your descendants from the land of their captivity.”

[30:10]  ²² sn Compare the ideals of the Mosaic covenant in Lev 26:6, the Davidic covenant in 2 Sam 7:10-11, and the new covenant in Ezek 34:25-31.

[2:18]  ²³ tn Heb “And in that day” (so KJV, ASV).

[2:18]  ²⁴ tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”

[2:18]  ²⁵ tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (vÿqeshet vÿkherev umilkhamah, literally, “bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).

[2:18]  ²⁶ tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).

[4:4]  ²⁷ tn Heb “and there will be no one making [him] afraid.”

[4:4]  ²⁸ tn Heb “for the mouth of the Lord of Hosts has spoken.”

[2:9]  ²⁹ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ³⁰ 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).

[9:10]  ³¹ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  ³² tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[14:27]  ³³ 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]  ³⁴ 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]  ³⁵ tn Grk “not as the world gives do I give to you.”

[14:27]  ³⁶ tn Or “distressed or fearful and cowardly.”

[5:1]  ³⁷ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ³⁸ 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.

[4:7]  ³⁹ 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.

[4:8]  ⁴⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.