Kejadian 49:18

49:18 I wait for your deliverance, O Lord. ¹ 

Keluaran 14:13

14:13 Moses said to the people, “Do not fear! ²  Stand firm ³  and see ⁴  the salvation ⁵  of the Lord that he will provide ⁶  for you today; for the Egyptians that you see today you will never, ever see again. ⁷ 

Keluaran 14:2

14:2 “Tell the Israelites that they must turn and camp ⁸  before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. ⁹ 

Keluaran 20:17

20:17 “You shall not covet ¹⁰  your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor.” ¹¹ 

Mazmur 37:7

37:7 Wait patiently for the Lord! ¹² 

Wait confidently ¹³  for him!

Do not fret over the apparent success of a sinner, ¹⁴ 

a man who carries out wicked schemes!

Mazmur 37:34

37:34 Rely ¹⁵  on the Lord! Obey his commands! ¹⁶ 

Then he will permit you ¹⁷  to possess the land;

you will see the demise of evil men. ¹⁸ 

Mazmur 119:166

119:166 I hope for your deliverance, O Lord,

and I obey ¹⁹  your commands.

Mazmur 119:174

119:174 I long for your deliverance, O Lord;

I find delight in your law.

Mazmur 130:5

130:5 I rely on ²⁰  the Lord,

I rely on him with my whole being; ²¹ 

I wait for his assuring word. ²² 

Yesaya 30:7

30:7 Egypt is totally incapable of helping. ²³ 

For this reason I call her

‘Proud one ²⁴  who is silenced.’” ²⁵ 

Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ²⁶ 

if you calmly trusted in me you would find strength, ²⁷ 

but you are unwilling.

[49:18]  ¹ sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.

[14:13]  ² tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ³ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ⁴ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ⁵ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ⁶ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ⁷ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[14:13]  sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

[14:2]  ⁸ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

[14:2]  ⁹ sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

[20:17]  ¹⁰ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

[20:17]  ¹¹ sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

[37:7]  ¹² tn Heb “Be quiet before the Lord!”

[37:7]  ¹³ tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).

[37:7]  ¹⁴ tn Heb “over one who causes his way to be successful.”

[37:34]  ¹⁵ tn Or “wait.”

[37:34]  ¹⁶ tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[37:34]  ¹⁷ tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.

[37:34]  ¹⁸ tn Heb “when evil men are cut off you will see.”

[119:166]  ¹⁹ tn Heb “do.”

[130:5]  ²⁰ tn Or “wait for.”

[130:5]  ²¹ tn Heb “my soul waits.”

[130:5]  ²² tn Heb “his word.”

[30:7]  ²³ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ²⁴ tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).

[30:7]  ²⁵ tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.

[30:15]  ²⁶ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ²⁷ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).