Psalms 72:3

72:3 The mountains will bring news of peace to the people,

and the hills will announce justice. ¹ 

Isaiah 32:16-18

32:16 Justice will settle down in the desert

and fairness will live in the orchard. ² 

32:17 Fairness will produce peace ³ 

and result in lasting security. ⁴ 

32:18 My people will live in peaceful settlements,

in secure homes,

and in safe, quiet places. ⁵ 

Isaiah 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁶ 

All who are angry at him will cower before him. ⁷ 

Jeremiah 23:5-6

23:5 “I, the Lord, promise ⁸  that a new time will certainly come ⁹ 

when I will raise up for them a righteous branch, ¹⁰  a descendant of David.

He will rule over them with wisdom and understanding ¹¹ 

and will do what is just and right in the land. ¹² 

23:6 Under his rule ¹³  Judah will enjoy safety ¹⁴ 

and Israel will live in security. ¹⁵ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ¹⁶ 

Luke 2:14

2:14 “Glory ¹⁷  to God in the highest,

and on earth peace among people ¹⁸  with whom he is pleased!” ¹⁹ 

Romans 3:25-26

3:25 God publicly displayed ²⁰  him ²¹  at his death ²²  as the mercy seat ²³  accessible through faith. ²⁴  This was to demonstrate ²⁵  his righteousness, because God in his forbearance had passed over the sins previously committed. ²⁶  3:26 This was ²⁷  also to demonstrate ²⁸  his righteousness in the present time, so that he would be just ²⁹  and the justifier of the one who lives because of Jesus’ faithfulness. ³⁰ 

Romans 5:1

The Expectation of Justification

5:1 ³¹ Therefore, since we have been declared righteous by faith, we have ³²  peace with God through our Lord Jesus Christ,

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Hebrews 7:2

7:2 To him ³³  also Abraham apportioned a tithe ³⁴  of everything. ³⁵  His name first means ³⁶  king of righteousness, then king of Salem, that is, king of peace.

[72:3]  ¹ tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.

[32:16]  ² sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.

[32:17]  ³ tn Heb “and the product of fairness will be peace.”

[32:17]  ⁴ tn Heb “and the work of fairness [will be] calmness and security forever.”

[32:18]  ⁵ tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”

[45:24]  ⁶ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁷ tn Heb “will come to him and be ashamed.”

[23:5]  ⁸ tn Heb “Oracle of the Lord.”

[23:5]  ⁹ tn Heb “Behold the days are coming.”

[23:5]  ¹⁰ tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).

[23:5]  ¹¹ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

[23:5]  ¹² sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).

[23:6]  ¹³ tn Heb “In his days [= during the time he rules].”

[23:6]  ¹⁴ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ¹⁵ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ¹⁶ tn Heb “his name will be called ‘The Lord our righteousness’.”

[2:14]  ¹⁷ sn Glory here refers to giving honor to God.

[2:14]  ¹⁸ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁹ 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).

[3:25]  ²⁰ tn Or “purposed, intended.”

[3:25]  ²¹ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ²² tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ²³ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ²⁴ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ²⁵ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ²⁶ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ²⁷ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ²⁸ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ²⁹ tn Or “righteous.”

[3:26]  ³⁰ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[5:1]  ³¹ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ³² 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.

[7:2]  ³³ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ³⁴ tn Or “a tenth part.”

[7:2]  ³⁵ sn A quotation from Gen 14:20.

[7:2]  ³⁶ tn Grk “first being interpreted,” describing Melchizedek.