Yesaya 26:3

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

for they trust in you. ¹ 

Yesaya 26:12

26:12 O Lord, you make us secure, ² 

for even all we have accomplished, you have done for us. ³ 

Yesaya 53:5

53:5 He was wounded because of ⁴  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ⁵ 

because of his wounds we have been healed. ⁶ 

Yesaya 66:12

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ⁷ 

You will nurse from her breast ⁸  and be carried at her side;

you will play on her knees.

Yeremia 33:6

33:6 But I will most surely ⁹  heal the wounds of this city and restore it and its people to health. ¹⁰  I will show them abundant ¹¹  peace and security.

Mikha 5:4

5:4 He will assume his post ¹²  and shepherd the people ¹³  by the Lord’s strength,

by the sovereign authority of the Lord his God. ¹⁴ 

They will live securely, ¹⁵  for at that time he will be honored ¹⁶ 

even in the distant regions of ¹⁷  the earth.

Lukas 2:14

2:14 “Glory ¹⁸  to God in the highest,

and on earth peace among people ¹⁹  with whom he is pleased!” ²⁰ 

[26:3]  ¹ 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]  ² tn Heb “O Lord, you establish peace for us.”

[26:12]  ³ 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.

[53:5]  ⁴ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ⁵ tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ⁶ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[66:12]  ⁷ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ⁸ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[33:6]  ⁹ 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]  ¹⁰ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

[33:6]  ¹¹ 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).

[5:4]  ¹² tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ¹³ tn The words “the people” are supplied in the translation for clarification.

[5:4]  ¹⁴ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ¹⁵ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ¹⁶ tn Heb “be great.”

[5:4]  ¹⁷ tn Or “to the ends of.”

[2:14]  ¹⁸ sn Glory here refers to giving honor to God.

[2:14]  ¹⁹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ²⁰ 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).