Philippians 1:2

1:2 Grace and peace to you ¹  from God our Father and the Lord Jesus Christ!

Numbers 6:26

6:26 The Lord lift up his countenance upon you ² 

and give you peace.”’

Job 22:21

22:21 “Reconcile yourself ³  with God, ⁴ 

and be at peace ⁵  with him;

in this way your prosperity will be good.

Job 34:29

34:29 But if God ⁶  is quiet, who can condemn ⁷  him?

If he hides his face, then who can see him?

Yet ⁸  he is over the individual and the nation alike, ⁹ 

Psalms 29:11

29:11 The Lord gives ¹⁰  his people strength; ¹¹ 

the Lord grants his people security. ¹² 

Psalms 85:8

85:8 I will listen to what God the Lord says. ¹³ 

For he will make ¹⁴  peace with his people, his faithful followers. ¹⁵ 

Yet they must not ¹⁶  return to their foolish ways.

Isaiah 26:3

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

for they trust in you. ¹⁷ 

Isaiah 26:12

26:12 O Lord, you make us secure, ¹⁸ 

for even all we have accomplished, you have done for us. ¹⁹ 

Isaiah 45:7

45:7 I am ²⁰  the one who forms light

and creates darkness; ²¹ 

the one who brings about peace

and creates calamity. ²² 

I am the Lord, who accomplishes all these things.

Isaiah 48:18

48:18 If only you had obeyed my ²³  commandments,

prosperity would have flowed to you like a river, ²⁴ 

deliverance would have come to you like the waves of the sea. ²⁵ 

Isaiah 48:22

48:22 There will be no prosperity for the wicked,” says the Lord.

Isaiah 55:11-12

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ²⁶ 

No, it is realized as I desire

and is fulfilled as I intend.” ²⁷ 

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

Isaiah 57:19-21

57:19 I am the one who gives them reason to celebrate. ²⁸ 

Complete prosperity ²⁹  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

57:20 But the wicked are like a surging sea

that is unable to be quiet;

its waves toss up mud and sand.

57:21 There will be no prosperity,” says my God, “for the wicked.”

Jeremiah 33:6

33:6 But I will most surely ³⁰  heal the wounds of this city and restore it and its people to health. ³¹  I will show them abundant ³²  peace and security.

Luke 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ³³ 

to guide our feet into the way ³⁴  of peace.”

Luke 2:14

2:14 “Glory ³⁵  to God in the highest,

and on earth peace among people ³⁶  with whom he is pleased!” ³⁷ 

John 14:27

14:27 “Peace I leave with you; ³⁸  my peace I give to you; I do not give it ³⁹  to you as the world does. ⁴⁰  Do not let your hearts be distressed or lacking in courage. ⁴¹ 

John 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, ⁴²  but take courage ⁴³  – I have conquered the world.” ⁴⁴ 

Romans 1:7

1:7 To all those loved by God in Rome, ⁴⁵  called to be saints: ⁴⁶  Grace and peace to you ⁴⁷  from God our Father and the Lord Jesus Christ!

Romans 5:1

The Expectation of Justification

5:1 ⁴⁸ Therefore, since we have been declared righteous by faith, we have ⁴⁹  peace with God through our Lord Jesus Christ,

Romans 8:6

8:6 For the outlook ⁵⁰  of the flesh is death, but the outlook of the Spirit is life and peace,

Romans 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁵¹  so that you may abound in hope by the power of the Holy Spirit.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁵²  all patience and steadfastness, joyfully

Galatians 5:22

5:22 But the fruit of the Spirit ⁵³  is love, ⁵⁴  joy, peace, patience, kindness, goodness, faithfulness, ⁵⁵ 

Colossians 3:15

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ⁵⁶  to this peace), and be thankful.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 3:16

3:16 Let the word of Christ ⁵⁷  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁵⁸  in your hearts to God.

Hebrews 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

Revelation 1:4

1:4 From John, ⁵⁹  to the seven churches that are in the province of Asia: ⁶⁰  Grace and peace to you ⁶¹  from “he who is,” ⁶²  and who was, and who is still to come, ⁶³  and from the seven spirits who are before his throne,

[1:2]  ¹ tn Grk “Grace to you and peace.”

[6:26]  ² 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.

[22:21]  ³ tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ⁴ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ⁵ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[34:29]  ⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ⁷ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ⁸ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ⁹ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[29:11]  ¹⁰ tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ¹¹ 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]  ¹² 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.

[85:8]  ¹³ sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.

[85:8]  ¹⁴ 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).

[85:8]  ¹⁵ 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.

[85:8]  ¹⁶ 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.

[26:3]  ¹⁷ 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]  ¹⁸ tn Heb “O Lord, you establish peace for us.”

[26:12]  ¹⁹ 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.

[45:7]  ²⁰ 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]  ²¹ 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]  ²² 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).

[48:18]  ²³ tn Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”

[48:18]  ²⁴ tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.

[48:18]  ²⁵ tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.

[55:11]  ²⁶ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ²⁷ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[57:19]  ²⁸ 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]  ²⁹ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[33:6]  ³⁰ tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי (hinni) after the introductory “Thus says the Lord” in Jer 32:28, 37.

[33:6]  ³¹ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

[33:6]  ³² tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).

[1:79]  ³³ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ³⁴ tn Or “the path.”

[2:14]  ³⁵ sn Glory here refers to giving honor to God.

[2:14]  ³⁶ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁴¹ tn Or “distressed or fearful and cowardly.”

[16:33]  ⁴² 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]  ⁴³ tn Or “but be courageous.”

[16:33]  ⁴⁴ tn Or “I am victorious over the world,” or “I have overcome the world.”

[1:7]  ⁴⁵ map For location see JP4 A1.

[1:7]  ⁴⁶ 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]  ⁴⁷ tn Grk “Grace to you and peace.”

[5:1]  ⁴⁸ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁴⁹ 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.

[8:6]  ⁵⁰ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[15:13]  ⁵¹ 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).

[1:11]  ⁵² tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[5:22]  ⁵³ tn That is, the fruit the Spirit produces.

[5:22]  ⁵⁴ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ⁵⁵ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[3:15]  ⁵⁶ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ⁵⁷ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ⁵⁸ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[1:4]  ⁵⁹ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ⁶⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ⁶¹ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ⁶² tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ⁶³ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”