Genesis 49:18

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

Psalms 37:7

37:7 Wait patiently for the Lord! ² 

Wait confidently ³  for him!

Do not fret over the apparent success of a sinner, ⁴ 

a man who carries out wicked schemes!

Psalms 40:1-3

Psalm 40 ⁵ 

For the music director; By David, a psalm.

40:1 I relied completely ⁶  on the Lord,

and he turned toward me

and heard my cry for help.

40:2 He lifted me out of the watery pit, ⁷ 

out of the slimy mud. ⁸ 

He placed my feet on a rock

and gave me secure footing. ⁹ 

40:3 He gave me reason to sing a new song, ¹⁰ 

praising our God. ¹¹ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ¹² 

Psalms 130:5

130:5 I rely on ¹³  the Lord,

I rely on him with my whole being; ¹⁴ 

I wait for his assuring word. ¹⁵ 

Lamentations 3:25-26

ט (Tet)

3:25 The Lord is good to those who trust ¹⁶  in him,

to the one ¹⁷  who seeks him.

3:26 It is good to wait patiently ¹⁸ 

for deliverance from the Lord. ¹⁹ 

Micah 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. ²⁰ 

Habakkuk 2:3

2:3 For the message is a witness to what is decreed; ²¹ 

it gives reliable testimony about how matters will turn out. ²² 

Even if the message ²³  is not fulfilled right away, wait patiently; ²⁴ 

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

Romans 8:25

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

Galatians 5:22

5:22 But the fruit of the Spirit ²⁶  is love, ²⁷  joy, peace, patience, kindness, goodness, faithfulness, ²⁸ 

Galatians 5:1

Freedom of the Believer

5:1 For freedom ²⁹  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ³⁰  of slavery.

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ³¹  or of God? Or am I trying to please people? ³²  If I were still trying to please ³³  people, ³⁴  I would not be a slave ³⁵  of Christ!

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 3:5

3:5 Does God then give ³⁶  you the Spirit and work miracles among you by your doing the works of the law ³⁷  or by your believing what you heard? ³⁸ 

Hebrews 10:35-37

10:35 So do not throw away your confidence, because it ³⁹  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ⁴⁰  10:37 For just a little longer ⁴¹  and he who is coming will arrive and not delay. ⁴² 

[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.

[37:7]  ² tn Heb “Be quiet before the Lord!”

[37:7]  ³ 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]  ⁴ tn Heb “over one who causes his way to be successful.”

[40:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “he established my footsteps.”

[40:3]  ¹⁰ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ¹¹ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ¹² 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.

[130:5]  ¹³ tn Or “wait for.”

[130:5]  ¹⁴ tn Heb “my soul waits.”

[130:5]  ¹⁵ tn Heb “his word.”

[3:25]  ¹⁶ tn Heb “wait for him”

[3:25]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Heb “it”; the referent (the message) has been specified in the translation for clarity.

[2:3]  ²⁴ 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.”

[8:25]  ²⁵ tn Or “perseverance.”

[5:22]  ²⁶ tn That is, the fruit the Spirit produces.

[5:22]  ²⁷ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ²⁸ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:1]  ²⁹ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ³⁰ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:10]  ³¹ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ³² tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³³ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ³⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ³⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[3:5]  ³⁶ tn Or “provide.”

[3:5]  ³⁷ tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³⁸ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[10:35]  ³⁹ tn Grk “which,” but showing the reason.

[10:36]  ⁴⁰ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:37]  ⁴¹ sn A quotation from Isa 26:20.

[10:37]  ⁴² sn A quotation from Hab 2:3.