Kejadian 32:30

32:30 So Jacob named the place Peniel, ¹  explaining, ²  “Certainly ³  I have seen God face to face ⁴  and have survived.” ⁵ 

Kejadian 43:23

43:23 “Everything is fine,” ⁶  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. ⁷  I had your money.” ⁸  Then he brought Simeon out to them.

Mazmur 85:8

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.

Daniel 10:19

10:19 He said to me, “Don’t be afraid, you who are valued. ¹³  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ¹⁴  for you have given me strength.”

Yohanes 14:27

14:27 “Peace I leave with you; ¹⁵  my peace I give to you; I do not give it ¹⁶  to you as the world does. ¹⁷  Do not let your hearts be distressed or lacking in courage. ¹⁸ 

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹⁹  and locked the doors ²⁰  of the place ²¹  because they were afraid of the Jewish leaders. ²²  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ²³  and Thomas was with them. Although the doors were locked, ²⁴  Jesus came and stood among them and said, “Peace be with you!”

Roma 1:7

1:7 To all those loved by God in Rome, ²⁵  called to be saints: ²⁶  Grace and peace to you ²⁷  from God our Father and the Lord Jesus Christ!

[32:30]  ¹ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ² tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ³ tn Or “because.”

[32:30]  ⁴ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ⁵ tn Heb “and my soul [= life] has been preserved.”

[32:30]  sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

[43:23]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “your money came to me.”

[85:8]  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.

[85:8]  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).

[85:8]  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.

[85:8]  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.

[10:19]  ¹³ tn Heb “treasured man.”

[10:19]  ¹⁴ tn Heb “my lord may speak.”

[14:27]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “not as the world gives do I give to you.”

[14:27]  ¹⁸ tn Or “distressed or fearful and cowardly.”

[20:19]  ¹⁹ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ²⁰ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ²¹ tn Grk “where they were.”

[20:19]  ²² tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.

[20:26]  ²³ tn Grk “were inside”; the word “together” is implied.

[20:26]  ²⁴ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[1:7]  ²⁵ map For location see JP4 A1.

[1:7]  ²⁶ 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]  ²⁷ tn Grk “Grace to you and peace.”