Yesaya 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ¹ 

I will wait for him.

Yesaya 25:9

25:9 At that time they will say, ² 

“Look, here ³  is our God!

We waited for him and he delivered us.

Here ⁴  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yesaya 26:7-8

God’s People Anticipate Vindication

26:7 ⁵ The way of the righteous is level,

the path of the righteous that you make is straight. ⁶ 

26:8 Yes, as your judgments unfold, ⁷ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁸ 

Yesaya 40:31

40:31 But those who wait for the Lord’s help ⁹  find renewed strength;

they rise up as if they had eagles’ wings, ¹⁰ 

they run without growing weary,

they walk without getting tired.

Mazmur 2:12

2:12 Give sincere homage! ¹¹ 

Otherwise he ¹²  will be angry, ¹³ 

and you will die because of your behavior, ¹⁴ 

when his anger quickly ignites. ¹⁵ 

How blessed ¹⁶  are all who take shelter in him! ¹⁷ 

Mazmur 27:14

27:14 Rely ¹⁸  on the Lord!

Be strong and confident! ¹⁹ 

Rely on the Lord!

Mazmur 28:6-7

28:6 The Lord deserves praise, ²⁰ 

for he has heard my plea for mercy! ²¹ 

28:7 The Lord strengthens and protects me; ²² 

I trust in him with all my heart. ²³ 

I am rescued ²⁴  and my heart is full of joy; ²⁵ 

I will sing to him in gratitude. ²⁶ 

Mazmur 34:8

34:8 Taste ²⁷  and see that the Lord is good!

How blessed ²⁸  is the one ²⁹  who takes shelter in him! ³⁰ 

Mazmur 40:1-3

Psalm 40 ³¹ 

For the music director; By David, a psalm.

40:1 I relied completely ³²  on the Lord,

and he turned toward me

and heard my cry for help.

40:2 He lifted me out of the watery pit, ³³ 

out of the slimy mud. ³⁴ 

He placed my feet on a rock

and gave me secure footing. ³⁵ 

40:3 He gave me reason to sing a new song, ³⁶ 

praising our God. ³⁷ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ³⁸ 

Mazmur 62:1-2

Psalm 62 ³⁹ 

For the music director, Jeduthun; a psalm of David.

62:1 For God alone I patiently wait; ⁴⁰ 

he is the one who delivers me. ⁴¹ 

62:2 He alone is my protector ⁴²  and deliverer.

He is my refuge; ⁴³  I will not be upended. ⁴⁴ 

Mazmur 62:5-8

62:5 Patiently wait for God alone, my soul! ⁴⁵ 

For he is the one who gives me confidence. ⁴⁶ 

62:6 He alone is my protector ⁴⁷  and deliverer.

He is my refuge; ⁴⁸  I will not be upended. ⁴⁹ 

62:7 God delivers me and exalts me;

God is my strong protector and my shelter. ⁵⁰ 

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ⁵¹ 

God is our shelter! (Selah)

Mazmur 84:12

84:12 O Lord who rules over all, ⁵² 

how blessed are those who trust in you! ⁵³ 

Amsal 16:20

16:20 The one who deals wisely ⁵⁴  in a matter ⁵⁵  will find success, ⁵⁶ 

and blessed ⁵⁷  is the one who trusts in the Lord. ⁵⁸ 

Yeremia 17:7

17:7 My blessing is on those people who trust in me,

who put their confidence in me. ⁵⁹ 

Ratapan 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ⁶⁰  in him,

to the one ⁶¹  who seeks him.

3:26 It is good to wait patiently ⁶² 

for deliverance from the Lord. ⁶³ 

Mikha 7:7-9

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. ⁶⁴ 

Jerusalem Will Be Vindicated

7:8 My enemies, ⁶⁵  do not gloat ⁶⁶  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ⁶⁷ 

7:9 I must endure ⁶⁸  the Lord’s anger,

for I have sinned against him.

But then ⁶⁹  he will defend my cause, ⁷⁰ 

and accomplish justice on my behalf.

He will lead me out into the light;

I will experience firsthand ⁷¹  his deliverance. ⁷² 

Lukas 2:25

The Prophecy of Simeon

2:25 Now ⁷³  there was a man in Jerusalem ⁷⁴  named Simeon who was righteous ⁷⁵  and devout, looking for the restoration ⁷⁶  of Israel, and the Holy Spirit ⁷⁷  was upon him.

Roma 8:25-28

8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. ⁷⁸ 

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ⁷⁹  but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he ⁸⁰  who searches our hearts knows the mind of the Spirit, because the Spirit ⁸¹  intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together ⁸²  for good for those who love God, who are called according to his purpose,

Yakobus 5:11

5:11 Think of how we regard ⁸³  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ⁸⁴ 

[8:17]  ¹ tn Heb “who hides his face from the house of Jacob.”

[25:9]  ² tn Heb “and one will say in that day.”

[25:9]  ³ tn Heb “this [one].”

[25:9]  ⁴ tn Heb “this [one].”

[26:7]  ⁵ sn The literary structure of chap. 26 is not entirely clear. The chapter begins with an eschatological song of praise and ends with a lament and prophetic response (vv. 16-21). It is not certain where the song of praise ends or how vv. 7-15 fit into the structure. Verses 10-11a seem to lament the presence of evil and v. 11b anticipates the arrival of judgment, so it is possible that vv. 7-15 are a prelude to the lament and announcement that conclude the chapter.

[26:7]  ⁶ tc The Hebrew text has, “upright, the path of the righteous you make level.” There are three possible ways to translate this line. Some take יָשָׁר (yashar) as a divine title: “O Upright One” (cf. NASB, NIV, NKJV, NRSV, NLT). Others regard יָשָׁר as the result of dittography (מֵישָׁרִים יָשָׁר ַמעְגַּל, mesharim yashar ma’gal) and do not include it in the translation. Another possibility is to keep יָשָׁר and render the line as “the path of the righteous that you prepare is straight.”

[26:7]  sn The metaphor of a level/smooth road/path may refer to their morally upright manner of life (see v. 8a), but verse 7b, which attributes the smooth path to the Lord, suggests that the Lord’s vindication and blessing may be the reality behind the metaphor here.

[26:8]  ⁷ 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]  ⁸ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[40:31]  ⁹ tn The words “for the Lord’s help” are supplied in the translation for clarification.

[40:31]  ¹⁰ tn Heb “they rise up [on] wings like eagles” (TEV similar).

[2:12]  ¹¹ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ¹² tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ¹³ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ¹⁴ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ¹⁵ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ¹⁶ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ¹⁷ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[27:14]  ¹⁸ tn Or “wait.”

[27:14]  ¹⁹ tn Heb “be strong and let your heart be confident.”

[28:6]  ²⁰ tn Heb “blessed [be] the Lord.”

[28:6]  ²¹ sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.

[28:7]  ²² tn Heb “The Lord [is] my strength and my shield.”

[28:7]  ²³ tn Heb “in him my heart trusts.”

[28:7]  ²⁴ tn Or “I am helped.”

[28:7]  ²⁵ tn Heb “and my heart exults.”

[28:7]  ²⁶ tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.

[34:8]  ²⁷ tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the Lord to a tasty meal.

[34:8]  ²⁸ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[34:8]  ²⁹ tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”

[34:8]  ³⁰ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:17-20; 34:21-22).

[40:1]  ³¹ 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]  ³² 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).

[40:2]  ³³ tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).

[40:2]  ³⁴ tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[40:2]  ³⁵ tn Heb “he established my footsteps.”

[40:3]  ³⁶ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ³⁷ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ³⁸ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[62:1]  ³⁹ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ⁴⁰ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ⁴¹ tn Heb “from him [is] my deliverance.”

[62:2]  ⁴² tn Heb “my high rocky summit.”

[62:2]  ⁴³ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ⁴⁴ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[62:5]  ⁴⁵ 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]  ⁴⁶ tn Heb “for from him [is] my hope.”

[62:6]  ⁴⁷ tn Heb “my high rocky summit.”

[62:6]  ⁴⁸ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ⁴⁹ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[62:7]  ⁵⁰ tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”

[62:8]  ⁵¹ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[84:12]  ⁵² tn Traditionally “Lord of hosts.”

[84:12]  ⁵³ tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.

[16:20]  ⁵⁴ tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.

[16:20]  ⁵⁵ tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).

[16:20]  ⁵⁶ tn Heb “good” (so KJV, ASV).

[16:20]  ⁵⁷ tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).

[16:20]  ⁵⁸ tn Heb “and the one who trusts in the Lord – blessed is he.”

[17:7]  ⁵⁹ tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name.

[3:25]  ⁶⁰ tn Heb “wait for him”

[3:25]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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.”

[7:7]  ⁶⁴ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[7:8]  ⁶⁵ tn The singular form is understood as collective.

[7:8]  ⁶⁶ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ⁶⁷ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

[7:9]  ⁶⁸ tn Heb “lift, bear.”

[7:9]  ⁶⁹ tn Heb “until.”

[7:9]  ⁷⁰ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

[7:9]  ⁷¹ tn Heb “see.”

[7:9]  ⁷² tn Or “justice, vindication.”

[2:25]  ⁷³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁷⁵ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁷⁶ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁷⁷ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[8:25]  ⁷⁸ tn Or “perseverance.”

[8:26]  ⁷⁹ tn Or “for we do not know what we ought to pray for.”

[8:27]  ⁸⁰ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ⁸¹ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[8:28]  ⁸² tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[5:11]  ⁸³ tn Grk “Behold! We regard…”

[5:11]  ⁸⁴ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.