Roma 5:1

The Expectation of Justification

5:1 ¹ Therefore, since we have been declared righteous by faith, we have ²  peace with God through our Lord Jesus Christ,

Roma 8:6

8:6 For the outlook ³  of the flesh is death, but the outlook of the Spirit is life and peace,

Roma 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.

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁴  so that you may abound in hope by the power of the Holy Spirit.

Bilangan 6:26

6:26 The Lord lift up his countenance upon you ⁵ 

and give you peace.”’

Ayub 22:21

22:21 “Reconcile yourself ⁶  with God, ⁷ 

and be at peace ⁸  with him;

in this way your prosperity will be good.

Mazmur 29:11

29:11 The Lord gives ⁹  his people strength; ¹⁰ 

the Lord grants his people security. ¹¹ 

Mazmur 37:37

37:37 Take note of the one who has integrity! Observe the godly! ¹² 

For the one who promotes peace has a future. ¹³ 

Yesaya 26:12

26:12 O Lord, you make us secure, ¹⁴ 

for even all we have accomplished, you have done for us. ¹⁵ 

Yesaya 32:17

32:17 Fairness will produce peace ¹⁶ 

and result in lasting security. ¹⁷ 

Yesaya 48:18

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

prosperity would have flowed to you like a river, ¹⁹ 

deliverance would have come to you like the waves of the sea. ²⁰ 

Yesaya 48:22

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

Yesaya 55:12

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.

Yesaya 57:19

57:19 I am the one who gives them reason to celebrate. ²¹ 

Complete prosperity ²²  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Yeremia 33:6

33:6 But I will most surely ²³  heal the wounds of this city and restore it and its people to health. ²⁴  I will show them abundant ²⁵  peace and security.

Matius 10:13

10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. ²⁶ 

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ²⁷ 

to guide our feet into the way ²⁸  of peace.”

Lukas 22:14

The Lord’s Supper

22:14 Now ²⁹  when the hour came, Jesus ³⁰  took his place at the table ³¹  and the apostles joined ³²  him.

Lukas 19:42

19:42 saying, “If you had only known on this day, ³³  even you, the things that make for peace! ³⁴  But now they are hidden ³⁵  from your eyes.

Yohanes 14:27

14:27 “Peace I leave with you; ³⁶  my peace I give to you; I do not give it ³⁷  to you as the world does. ³⁸  Do not let your hearts be distressed or lacking in courage. ³⁹ 

Yohanes 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, ⁴⁰  but take courage ⁴¹  – I have conquered the world.” ⁴² 

Galatia 5:22

5:22 But the fruit of the Spirit ⁴³  is love, ⁴⁴  joy, peace, patience, kindness, goodness, faithfulness, ⁴⁵ 

Filipi 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁴⁶  in Christ Jesus.

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

[5:1]  ² 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]  ³ 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]  ⁴ 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).

[6:26]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ⁸ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[29:11]  ⁹ tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ¹⁰ 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]  ¹¹ 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.

[37:37]  ¹² tn Or “upright.”

[37:37]  ¹³ tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).

[26:12]  ¹⁴ tn Heb “O Lord, you establish peace for us.”

[26:12]  ¹⁵ 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.

[32:17]  ¹⁶ tn Heb “and the product of fairness will be peace.”

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

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

[48:18]  ¹⁹ 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]  ²⁰ tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.

[57:19]  ²¹ 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]  ²² tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[33:6]  ²³ 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]  ²⁴ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

[33:6]  ²⁵ 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).

[10:13]  ²⁶ sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[1:79]  ²⁷ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ²⁸ tn Or “the path.”

[22:14]  ²⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ³¹ tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:14]  ³² tn Grk “the apostles with him.”

[19:42]  ³³ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ³⁴ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ³⁵ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[14:27]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “not as the world gives do I give to you.”

[14:27]  ³⁹ tn Or “distressed or fearful and cowardly.”

[16:33]  ⁴⁰ 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]  ⁴¹ tn Or “but be courageous.”

[16:33]  ⁴² tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[5:22]  ⁴³ tn That is, the fruit the Spirit produces.

[5:22]  ⁴⁴ 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]  ⁴⁵ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[4:7]  ⁴⁶ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.