Judges 6:23

6:23 The Lord said to him, “You are safe! ¹  Do not be afraid! You are not going to die!”

Genesis 43:23-24

43:23 “Everything is fine,” ²  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ³  I had your money.” ⁴  Then he brought Simeon out to them.

43:24 The servant in charge ⁵  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys.

Genesis 43:1

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ⁶ 

Genesis 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ⁷  and sent them off to the east, away from his son Isaac. ⁸ 

Genesis 25:1

The Death of Abraham

25:1 Abraham had taken ⁹  another ¹⁰  wife, named Keturah.

Genesis 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ¹¹  you have done to me? Why didn’t you tell me that she was your wife?

Luke 10:5-6

10:5 Whenever ¹²  you enter a house, ¹³  first say, ‘May peace ¹⁴  be on this house!’ 10:6 And if a peace-loving person ¹⁵  is there, your peace will remain on him, but if not, it will return to you. ¹⁶ 

John 14:27

14:27 “Peace I leave with you; ¹⁷  my peace I give to you; I do not give it ¹⁸  to you as the world does. ¹⁹  Do not let your hearts be distressed or lacking in courage. ²⁰ 

John 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ²¹  You believe in God; ²²  believe also in me.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[6:23]  ¹ tn Heb “Peace to you.” For a similar use of this idiom to introduce a reassuring word, see Gen 43:23.

[43:23]  ² tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ³ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ⁴ tn Heb “your money came to me.”

[43:24]  ⁵ tn Heb “the man.”

[43:1]  ⁶ tn The disjunctive clause gives supplemental information that is important to the storyline.

[25:6]  ⁷ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ⁸ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[25:1]  ⁹ tn Or “took.”

[25:1]  ¹⁰ tn Heb “And Abraham added and took.”

[12:18]  ¹¹ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[10:5]  ¹² tn Here δέ (de) has not been translated.

[10:5]  ¹³ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁴ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ¹⁵ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁶ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[14:27]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “not as the world gives do I give to you.”

[14:27]  ²⁰ tn Or “distressed or fearful and cowardly.”

[14:1]  ²¹ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ²² tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[1:3]  ²³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).