Kejadian 49:18

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

Mazmur 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ²  and humiliated.

Mazmur 25:5

25:5 Guide me into your truth ³  and teach me.

For you are the God who delivers me;

on you I rely all day long.

Mazmur 62:5

62:5 Patiently wait for God alone, my soul! ⁴ 

For he is the one who gives me confidence. ⁵ 

Mazmur 130:5

130:5 I rely on ⁶  the Lord,

I rely on him with my whole being; ⁷ 

I wait for his assuring word. ⁸ 

Ratapan 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ⁹  in him,

to the one ¹⁰  who seeks him.

3:26 It is good to wait patiently ¹¹ 

for deliverance from the Lord. ¹² 

Hosea 12:6

12:6 But you must return ¹³  to your God,

by maintaining love and justice,

and by waiting ¹⁴  for your God to return to you. ¹⁵ 

Roma 8:24-25

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ¹⁶ 

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁷ 

Roma 1:10

1:10 and I always ask ¹⁸  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ¹⁹ 

Roma 1:2

1:2 This gospel ²⁰  he promised beforehand through his prophets in the holy scriptures,

Roma 3:5

3:5 But if our unrighteousness demonstrates ²¹  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ²²  (I am speaking in human terms.) ²³ 

[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.

[25:3]  ² tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[25:5]  ³ sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.

[62:5]  ⁴ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

[62:5]  ⁵ tn Heb “for from him [is] my hope.”

[130:5]  ⁶ tn Or “wait for.”

[130:5]  ⁷ tn Heb “my soul waits.”

[130:5]  ⁸ tn Heb “his word.”

[3:25]  ⁹ tn Heb “wait for him”

[3:25]  ¹⁰ tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).

[3:26]  ¹¹ tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).

[3:26]  ¹² tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source, that is, he is the source of the deliverance: “deliverance from the Lord.”

[12:6]  ¹³ tn The verb תָשׁוּב (tashuv, Qal imperfect 2nd person masculine singular from שׁוּב, shuv, “to return”) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 508-9 §31.4g.

[12:6]  ¹⁴ tn The verb וְקַוֵּה (vÿqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. קָוָה 1; HALOT 1082 s.v. קָוָה 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition לְ (lamed, “for”; HALOT 1082 s.v. קָוָה 2.a) or אֶל (’el, “for”; HALOT 1082 s.v. קָוָה 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.

[12:6]  ¹⁵ tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”).

[8:25]  ¹⁶ tn Or “perseverance.”

[8:1]  ¹⁷ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:10]  ¹⁸ tn Grk “remember you, always asking.”

[1:10]  ¹⁹ tn Grk “succeed in coming to you in the will of God.”

[1:2]  ²⁰ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[3:5]  ²¹ tn Or “shows clearly.”

[3:5]  ²² tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ²³ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.