Yesaya 25:9

25:9 At that time they will say, ¹ 

“Look, here ²  is our God!

We waited for him and he delivered us.

Here ³  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yesaya 26:8

26:8 Yes, as your judgments unfold, ⁴ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁵ 

Yesaya 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ⁶ 

Deliver us when distress comes. ⁷ 

Yesaya 64:4

64:4 Since ancient times no one has heard or perceived, ⁸ 

no eye has seen any God besides you,

who intervenes for those who wait for him.

Kejadian 49:18

49:18 I wait for your deliverance, O Lord. ⁹ 

Mazmur 27:14

27:14 Rely ¹⁰  on the Lord!

Be strong and confident! ¹¹ 

Rely on the Lord!

Mazmur 33:20

33:20 We ¹²  wait for the Lord;

he is our deliverer ¹³  and shield. ¹⁴ 

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 39:7

39:7 But now, O Lord, upon what am I relying?

You are my only hope! ¹⁹ 

Mazmur 40:1

Psalm 40 ²⁰ 

For the music director; By David, a psalm.

40:1 I relied completely ²¹  on the Lord,

and he turned toward me

and heard my cry for help.

Mazmur 130:5

130:5 I rely on ²²  the Lord,

I rely on him with my whole being; ²³ 

I wait for his assuring word. ²⁴ 

Ratapan 3:25-26

ט (Tet)

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

to the one ²⁶  who seeks him.

3:26 It is good to wait patiently ²⁷ 

for deliverance from the Lord. ²⁸ 

Hosea 12:6

12:6 But you must return ²⁹  to your God,

by maintaining love and justice,

and by waiting ³⁰  for your God to return to you. ³¹ 

Mikha 7:7

7:7 But I will keep watching for the Lord;

I will wait for the God who delivers me.

My God will hear my lament. ³² 

Habakuk 2:3

2:3 For the message is a witness to what is decreed; ³³ 

it gives reliable testimony about how matters will turn out. ³⁴ 

Even if the message ³⁵  is not fulfilled right away, wait patiently; ³⁶ 

for it will certainly come to pass – it will not arrive late.

Habakuk 2:1

2:1 I will stand at my watch post;

I will remain stationed on the city wall. ³⁷ 

I will keep watching, so I can see what he says to me

and can know ³⁸  how I should answer

when he counters my argument. ³⁹ 

Habakuk 1:10

1:10 They mock kings

and laugh at rulers.

They laugh at every fortified city;

they build siege ramps ⁴⁰  and capture them.

Habakuk 1:2

1:2 How long, Lord, must I cry for help?

But you do not listen!

I call out to you, “Violence!”

But you do not intervene! ⁴¹ 

Habakuk 3:5

3:5 Plague goes before him;

pestilence ⁴²  marches right behind him. ⁴³ 

Ibrani 10:36-39

10:36 For you need endurance in order to do God’s will and so receive what is promised. ⁴⁴  10:37 For just a little longer ⁴⁵  and he who is coming will arrive and not delay. ⁴⁶  10:38 But my righteous one will live by faith, and if he shrinks back, I ⁴⁷  take no pleasure in him. ⁴⁸  10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ⁴⁹ 

[25:9]  ¹ tn Heb “and one will say in that day.”

[25:9]  ² tn Heb “this [one].”

[25:9]  ³ tn Heb “this [one].”

[26:8]  ⁴ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

[26:8]  ⁵ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[33:2]  ⁶ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ⁷ tn Heb “[Be] also our deliverance in the time of distress.”

[64:4]  ⁸ tn Heb “from ancient times they have not heard, they have not listened.”

[49:18]  ⁹ 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.

[27:14]  ¹⁰ tn Or “wait.”

[27:14]  ¹¹ tn Heb “be strong and let your heart be confident.”

[33:20]  ¹² tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

[33:20]  ¹³ tn Or “[source of] help.”

[33:20]  ¹⁴ tn Or “protector.”

[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.”

[39:7]  ¹⁹ tn Heb “my hope, for you it [is].”

[40:1]  ²⁰ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

[40:1]  ²¹ tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).

[130:5]  ²² tn Or “wait for.”

[130:5]  ²³ tn Heb “my soul waits.”

[130:5]  ²⁴ tn Heb “his word.”

[3:25]  ²⁵ tn Heb “wait for him”

[3:25]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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”).

[7:7]  ³² tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[2:3]  ³³ tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (’od, “still”) is better emended to עֵד (’ed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized.

[2:3]  ³⁴ tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled.

[2:3]  ³⁵ tn Heb “it”; the referent (the message) has been specified in the translation for clarity.

[2:3]  ³⁶ tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.”

[2:1]  ³⁷ sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.

[2:1]  ³⁸ tn The word “know” is supplied in the translation for clarification.

[2:1]  ³⁹ tn Heb “concerning my correction [or, “reproof”].”

[1:10]  ⁴⁰ tn Heb “they heap up dirt.” This is a reference to the piling up of earthen ramps in the process of laying siege to a fortified city.

[1:2]  ⁴¹ tn Or “deliver.”

[3:5]  ⁴² tn Because of parallelism with the previous line, the meaning “pestilence” is favored for רֶשֶׁף (reshef) here, but usage elsewhere suggests a destructive bolt of fire may be in view. See BDB 958 s.v.

[3:5]  sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, “New Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5,” VT 29 (1979): 353-55.

[3:5]  ⁴³ tn Heb “goes out at his feet.”

[10:36]  ⁴⁴ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:37]  ⁴⁵ sn A quotation from Isa 26:20.

[10:37]  ⁴⁶ sn A quotation from Hab 2:3.

[10:38]  ⁴⁷ tn Grk “my soul.”

[10:38]  ⁴⁸ sn A quotation from Hab 2:4.

[10:39]  ⁴⁹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”