Ester 9:30

9:30 Letters were sent ¹  to all the Jews in the hundred and twenty-seven provinces of the empire of Ahasuerus – words of true peace ²  –

Yeremia 33:6

33:6 But I will most surely ³  heal the wounds of this city and restore it and its people to health. ⁴  I will show them abundant ⁵  peace and security.

Zakharia 8:19

8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth ⁶  months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’

Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁷  for I proclaim to you good news ⁸  that brings great joy to all the people:

Lukas 2:14

2:14 “Glory ⁹  to God in the highest,

and on earth peace among people ¹⁰  with whom he is pleased!” ¹¹ 

[9:30]  ¹ tc The present translation is based on the Niphal form וַיּשָּׁלַח (vayyishalakh, “were sent”; so also NRSV, TEV, CEV, NLT) rather than the reading of the MT וַיּשְׁלַח (vayyishlakh, Qal, “and he sent”). The subject of the MT verb would have to be Mordecai (cf. NAB, NIV, NCV), but this is problematic in light of v. 29, where both Esther and Mordecai are responsible for the letters.

[9:30]  ² tn Heb “peace and truth.” The expression is probably a hendiadys (see the note on 5:10 for an explanation of this figure).

[33:6]  ³ 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]  ⁴ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

[33:6]  ⁵ 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).

[8:19]  ⁶ sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2-5).

[2:10]  ⁷ tn Grk “behold.”

[2:10]  ⁸ tn Grk “I evangelize to you great joy.”

[2:14]  ⁹ sn Glory here refers to giving honor to God.

[2:14]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹¹ 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).